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

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodíkéà — Nọ́mbà Mẹ́rìndínlọ́gbọ̀n

Number Thirty-Six

Nọ́mbà Ọgbọ̀n-ún-lẹ́-mẹ́fà

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Nínú “ìrókèrúdò,” èyí tí James White fi hàn gẹ́gẹ́ bí ìtúká àwọn Millerite lẹ́yìn October 22, 1844, William Miller ní àlá kan ní ọdún 1847, ọdún méjì sì lẹ́yìn náà ni a sin ín.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Bí William Miller bá lè ti rí ìmọ́lẹ̀ ìhìnrere kẹta náà, a ì bá ti ṣàlàyé ọ̀pọ̀ ohun tí ó dà bí ẹni pé wọ́n ṣókùnkùn, tí wọ́n sì jẹ́ àdììtú sí i. Ṣùgbọ́n àwọn ará rẹ̀ sọ pé ìfẹ́ àti ìfẹ́-inú-ọkàn tí wọ́n ní sí i jinlẹ̀ gan-an, débi pé ó rò pé òun kò lè ya ara rẹ̀ kúrò lọ́dọ̀ wọn. Ọkàn rẹ̀ máa ń fà sí òtítọ́ náà, lẹ́yìn náà ó sì wo àwọn ará rẹ̀; wọ́n tako rẹ̀. Ṣé ó lè ya ara rẹ̀ kúrò lọ́dọ̀ àwọn tí wọ́n ti dúró lẹ́gbẹ̀ẹ́ rẹ̀ nínú ìkéde ìbọ̀wá Jesu? Ó rò pé dájú pé wọn kì yóò ṣìnà mú un.”

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Ọlọ́run fi í sílẹ̀ kí ó ṣubú sábẹ́ agbára Satani, ìjọba ikú, ó sì fi í pamọ́ sínú ibojì kúrò lọ́dọ̀ àwọn tí wọ́n ń fà á kúrò nínú òtítọ́ láìdákẹ́. Mósè ṣìṣe nígbà tí ó fẹ́ wọ Ilẹ̀ Ìlérí. Bákan náà, mo rí i pé William Miller ṣìṣe nígbà tí ó fẹ́rẹ̀ẹ́ wọ Kénáánì ọ̀run, nípa jíjẹ́ kí ipa rẹ̀ lọ lòdì sí òtítọ́. Àwọn mìíràn ló darí rẹ̀ sí èyí; àwọn mìíràn ni yóò sì dáhùn fún un. Ṣùgbọ́n àwọn áńgẹ́lì ń ṣọ erùpẹ̀ iyebíye ti ìránṣẹ́ Ọlọ́run yìí, yóò sì jáde wá ní ìró ìpè ìkẹyìn.

> “A Firm Platform

> “Àpìlẹ̀kọ Tí Ó Dúró Ṣinṣin”

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Mo rí ẹgbẹ́ ènìyàn kan tí wọ́n dúró ní ìṣọ́ra dáadáa, tí wọ́n sì dúró ṣinṣin, tí wọn kò sì fi ààyè kankan fún àwọn tí yóò fẹ́ dá ìgbàgbọ́ tí a ti fi ìdí rẹ̀ múlẹ̀ nínú ara náà rú. Ọlọ́run wo wọn pẹ̀lú ìtẹ́wọ́gbà. A fi ìgbésẹ̀ mẹ́ta hàn mí—ìránṣẹ́ áńgẹ́lì àkọ́kọ́, èkejì, àti ẹ̀kẹta. Áńgẹ́lì tí ń bá mi lọ wí pé, ‘Ègbé ni fún ẹni tí yóò ṣí òkúta kan kúrò tàbí mú ìkì kan nínú àwọn ìránṣẹ́ wọ̀nyí yí. Òye tòótọ́ ti àwọn ìránṣẹ́ wọ̀nyí ṣe pàtàkì gidigidi. Ìpín ayé àwọn ọkàn wà lórí bí a ṣe gbà wọ́n.’ A tún mú mi sọ̀kalẹ̀ kọjá nínú àwọn ìránṣẹ́ wọ̀nyí, mo sì rí bí àwọn ènìyàn Ọlọ́run ṣe rà ìrírí wọn ní owó iyebíye. A ti rí i gba nípasẹ̀ ìjìyà púpọ̀ àti ìjà líle gidigidi. Ọlọ́run ti mú wọn lọ ní ìgbésẹ̀ dé ìgbésẹ̀, títí Ó fi gbe wọn lé orí pẹpẹ alágbára, tí a kò lè yí. Mo rí àwọn ènìyàn kọ̀ọ̀kan bí wọ́n ṣe sún mọ́ pẹpẹ náà, tí wọ́n sì ń yẹ ìpìlẹ̀ rẹ̀ wò. Àwọn kan pẹ̀lú ayọ̀ bẹ̀rẹ̀ sí í gbé ẹsẹ̀ lé e lórí lẹ́sẹ̀kẹsẹ̀. Àwọn mìíràn bẹ̀rẹ̀ sí í wá àṣìṣe nínú ìpìlẹ̀ náà. Wọ́n fẹ́ kí a ṣe àtúnṣe sí i, lẹ́yìn náà ni pẹpẹ náà yóò túbọ̀ péye sí i, àwọn ènìyàn náà yóò sì láyọ̀ púpọ̀ sí i. Àwọn kan sọ̀kalẹ̀ kúrò lórí pẹpẹ náà láti yẹ̀ wò, wọ́n sì sọ pé a fi ìpìlẹ̀ rẹ̀ lélẹ̀ ní ọ̀nà tí kò tọ́. Ṣùgbọ́n mo rí i pé ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn dúró ṣinṣin lórí pẹpẹ náà, wọ́n sì ń gba àwọn tí wọ́n ti sọ̀kalẹ̀ kúrò lórí rẹ̀ níyànjú láti dá ẹ̀dùn wọn dúró; nítorí Ọlọ́run ni Alákóso Akọ́lé, wọ́n sì ń jagun sí I. Wọ́n tún ka iṣẹ́ iyanu Ọlọ́run náà sílẹ̀, iṣẹ́ tí ó ti mú wọn dé sórí pẹpẹ ṣinṣin náà, wọ́n sì papọ̀ gbé ojú wọn sókè sí ọ̀run, wọ́n fi ohùn rara yin Ọlọ́run lógo. Èyí kan díẹ̀ lára àwọn tí wọ́n ti ń kerora tí wọ́n sì fi pẹpẹ náà sílẹ̀ lórí, wọ́n sì tún fi ìrísí onírẹ̀lẹ̀ gbé ẹsẹ̀ wọn lé e lórí.” Early Writings, 258.

## Miller’s Wonderful Works

Àwọn Iṣẹ́ Ìyanu Miller

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

“Iṣẹ́ ìyanu” ti William Miller ṣe yọrí sí “ìpìlẹ̀ tí ó fẹsẹ̀ múlẹ̀” tí ó jẹ́ “àtẹ́pẹ̀tẹ́ gidi tí a kò lè gbé kúrò ní ipò rẹ̀.” “Ìpìlẹ̀” “àtẹ́pẹ̀tẹ́ tí a kò lè gbé kúrò ní ipò rẹ̀,” àti ìkọlù tí ó tẹ̀ lé e sí orí “àtẹ́pẹ̀tẹ́” àti “ìpìlẹ̀” méjèèjì tí a gbé kalẹ̀ lẹ́yìn ikú Miller ní ọdún 1849, ni a tọ́ka sí nínú àlá rẹ̀.

William Miller is the symbol of the foundations of Adventism.

William Miller ni àmì àwọn ìpìlẹ̀ Ìsìn Adventist.

He is also the symbol of Millerite history from 1798 unto 1863.

Ó tún jẹ́ ààmì ìtàn àwọn Millerite láti ọdún 1798 títí dé 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Òun pẹ̀lú ni ààmì ìtàn àwọn Millerite láti ọdún 1798 títí dé 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Ó tún jẹ́ àmì ìtàn àwọn áńgẹ́lì mẹ́ta láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú.

He is represented by the forty-six years from 1798 unto 1844.

A ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọdún mẹ́rìnlélọ́gọ́rin láti ọdún 1798 títí dé 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

A ṣàpẹẹrẹ rẹ̀ pẹ̀lú nọ́mbà “220,” ní ìbáṣepọ̀ pẹ̀lú 2,520 àti 2,300.

He is represented by the “seven times”—the 2,520.

A dúró fún un nípasẹ̀ “àkókò méje”—ìyẹn ni 2,520.

He is represented by the 2,300.

A ṣojú rẹ̀ nípasẹ̀ 2,300 náà.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Àlá méjì Miller ni a fi ṣàpẹẹrẹ nínú àlá méjì Nebukadnessari nínú orí kejì àti orí kẹrin ti Daniẹli.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Àkókò ọdún 1798 bẹ̀rẹ̀ pẹ̀lú Nebukadinésárì, ó sì parí ní ọdún 1863 pẹ̀lú Belṣásárì.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Àkókò láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú bẹ̀rẹ̀ pẹ̀lú Nebukadnessari, ó sì parí pẹ̀lú Belshasari.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Gẹ́gẹ́ bí àmì ìtàn àwọn Millerites, òun ni àmì àwọn ìpìlẹ̀, èyí tí ó dúró fún àwọn òtítọ́ tí a ṣàwárí láàárín ìṣàwárí alpha ti 2,520 àti ìṣàwárí omega ti 2,300. Ní fífi àlàyé kún àlá William Miller, James White fi hàn pé “kókó-ọ̀nà” náà ni ọ̀nà tí Miller fi ń kẹ́kọ̀ọ́ Bíbélì. Ọ̀nà ìlànà yìí ni kọ́kọ́rọ́ Dáfídì tí a gbé lé èjìká Miller, nítorí pé òun ni ó gbé àsọtẹ́lẹ̀ ọdún 2300 kalẹ̀, èyí tí ó parí nígbà tí Isaiah 22:22 ṣẹ ní October 22, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Àwọn òtítọ́ tí ó bẹ̀rẹ̀ sí í jẹ́ fífìṣí sílẹ̀ láti ọdún 2023 lọ, ni àwọn òtítọ́ tí a ti mọ̀ tẹ́lẹ̀ nínú àwọn ìfihàn Habakkuk’s Tables 95, àti pé a ti ń gbé àwọn òtítọ́ wọ̀nyí kalẹ̀ nísinsin yìí sínú ìlànà tuntun kan ti “Òtítọ́.”

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Ìpè ohùn tí ń ké ní aginjù ní oṣù Keje ọdún 2023 fi hàn pé ẹkún àti ìṣòro ọkàn jẹ́ dandan fún àwọn tí yóò ronúpìwàdà nítorí ìkéde ọjọ́ Kejìlá-dín-lógún, 2020. Àwọn tí yóò wà láàrín àwọn wúńdíá ọlọ́gbọ́n gbọ́dọ̀ ronúpìwàdà ní ìfaramọ́ pẹ̀lú àdúrà Dáníẹ́lì mẹ́sàn-án, èyí tí í ṣe àdúrà àwọn tí ó wà nínú Lefitiku 26 tí wọ́n mọ̀ pé a ti tú wọn ká.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Nígbà tí Miller sọ pé, “Nígbà tí mo wà báyìí ń sunkún, tí mo sì ń ṣọ̀fọ̀ nítorí àdánù ńlá mi àti jíjẹ́ mi ní ìdáhùn, mo rántí Ọlọ́run, mo sì fi tọkàntọkàn gbàdúrà pé kí Ó rán ìrànlọ́wọ́ sí mi. Lójijì ilẹ̀kùn ṣí, ọkùnrin kan sì wọ inú yàrá náà, nígbà náà ni gbogbo àwọn ènìyàn kúrò nínú rẹ̀; òun náà, níwọ̀n bí ó ti ní fẹ́lẹ̀ erùpẹ̀ lọ́wọ́, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fẹ́ erùpẹ̀ àti àkójọpọ̀ ìdọ̀tí jáde kúrò nínú yàrá náà.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Ilẹ̀kùn tí ó ṣí ni ọkàn Miller nígbà tí ó “fi taratara gbàdúrà” fún “ìrànlọ́wọ́.” Jésù gẹ́gẹ́ bí Ẹlẹ́rìí Òtítọ́ sí Laodicea ń kan àwọn ọkàn, ó ń wá ìwọlé. Nígbà tí ilẹ̀kùn náà ṣí, ìlànà ìyapa bẹ̀rẹ̀. Nígbà tí ilẹ̀kùn náà ṣí, àwọn “ferese” náà sì ṣí, àwọn “ferese” náà sì ni àwọn ferese ọ̀run.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Johannu rí i pé a ṣí àwọn fèrèsé ọ̀run sílẹ̀ ní orí kẹrìnlá-dín-lógún ìwé Ìfihàn bí Olúwa ṣe gbé ẹgbẹ́ ọmọ-ogun ẹṣin funfun Rẹ̀ dìde, lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí ìyàwó ti mú ara rẹ̀ tán sílẹ̀. Ẹgbẹ́ ọmọ-ogun náà ni ẹgbẹ́ ọmọ-ogun Hesekieli, tí wọ́n dìde ní ìdáhùn sí ìránṣẹ́ afẹ́fẹ́ ìlà-oòrùn líle. Ẹgbẹ́ ọmọ-ogun náà ni ìjọ aṣẹ́gun tí ń yí padà láti inú ìjọ ológun sí ìjọ aṣẹ́gun nígbà tí a bá ti mú ìpinyà àlìkámà àti èpò ṣẹ. Ìpinyà náà ni a tún ṣàfihàn gẹ́gẹ́ bí ìyípadà láti inú ìrírí Laodikea sí inú ìrírí Filadelfia. Mílà ṣí ọkàn rẹ̀ sílẹ̀, ó sì jẹ́ kí Ẹlẹ́rìí Òtítọ́ wọlé, bí Ó ti ya àlìkámà àti èpò sọ́tọ̀, nípa bẹ́ẹ̀ sì jí ẹgbẹ́ ọmọ-ogun ẹṣin funfun Rẹ̀ dìde sí ìyè.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

Ní ọjọ́ kẹtalélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, ọkùnrin Fẹ́lẹ̀ Erùpẹ̀ wọ inú yàrá náà lẹ́yìn tí àwọn ènìyàn ti jáde, ó sì bẹ̀rẹ̀ iṣẹ́ yíyọ àkìkì aṣìṣe kúrò, nígbà tí ó ń fi àwọn òtítọ́ àtijọ́ ti Àwọn Tábìlì Hábákùkù sí inú ìtòlẹ́sẹẹsẹ tuntun ti òtítọ́.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Olùgbàlà náà kò wá láti fi èyí tí àwọn baba ńlá àti àwọn wòlíì ti sọ sí apá kan; nítorí Òun tìkára Rẹ̀ ni ó ti sọ nípasẹ̀ àwọn ọkùnrin aṣojú wọ̀nyí. Gbogbo òtítọ́ ọ̀rọ̀ Ọlọ́run láti ọ̀dọ̀ Rẹ̀ ni wọ́n ti wá. Ṣùgbọ́n a ti fi àwọn iyebíye wọ̀nyí sínú àtètèké èké. A ti mú ìmọ́lẹ̀ iyebíye wọn ṣiṣẹ́ ìránṣẹ́ fún àṣìṣe. Ọlọ́run fẹ́ kí a yọ wọ́n kúrò nínú àtètèké àṣìṣe wọn, kí a sì tún fi wọ́n sípò nínú ètò òtítọ́. Iṣẹ́ yìí ọwọ́ àtọ̀runwá nìkan ni ó lè ṣe. Nítorí ìṣọ̀kan rẹ̀ pẹ̀lú àṣìṣe, òtítọ́ náà ti ń ṣiṣẹ́ fún ète ọ̀tá Ọlọ́run àti ènìyàn. Kristi wá láti fi í sí ibi tí yóò ti yin Ọlọ́run lógo, tí yóò sì ṣiṣẹ́ ìgbàlà aráyé.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Ọ̀kan lára àwọn òtítọ́ àkọ́kọ́ tí a kọ́ ní ọdún 2024 ni àlàyé ìdààmú ti July 18, 2020. Lẹ́yìn ìlà lórí ìlà ni a fi mọ̀ pé àwọn ìdààmú àkọ́kọ́ ti gbogbo ìlà ìtúnṣe dá July 18, 2020 mọ̀ gẹ́gẹ́ bí àmì ọ̀nà pàtàkì kan nínú òwe àwọn wúńdíá mẹ́wàá. Kókó-ọrọ̀ ìdààmú náà di “bọ́tìnnì” láti ṣí òtítọ́ ibi mímọ́; nígbà tí nínú ìdààmú ńlá ti 1844, ibi mímọ́ ni “bọ́tìnnì” tí ó ṣí ìdààmú náà.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Ọkùnrin oníbúrúsì ẹ̀gbin náà, ẹni tí ó sì tún jẹ́ Kìnìún ẹ̀yà Júdà, bẹ̀rẹ̀ sí í tú ìdìdì ìránṣẹ́ Ìkéde Àárín Òru ní ọdún 2023. Nísinsin yìí a ti dé ibi náà nínú àlá Miller tí Óun ń gbé àpótí ńlá náà lé orí tábìlì, tí Ó sì ń ju àwọn òtítọ́ wọ inú rẹ̀, àwọn tí yóò tàn ní ìmọ́lẹ̀ tí ó pọ̀ ju ti oòrùn lọ ní ìgbà mẹ́wàá. Ọ̀kan nínú àwọn iyebíye wọ̀nyí ni ìfihàn ẹni tí Ó jẹ́ nínú ìtàn àsọtẹ́lẹ̀.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Nígbà tí a bá ṣí àsọtẹ́lẹ̀ náà sílẹ̀, Òun ni Kìnnìún ẹ̀yà Júdà, ẹni tí ó gba àwọn òtítọ́ àtijọ́ tí ó sì fi wọ́n sínú ìtòlẹ́sẹẹsẹ tuntun ti ìgbésẹ̀ mẹ́ta ti “òtítọ́.” Ìtòlẹ́sẹẹsẹ náà ni a dì pọ̀ mú pẹ̀lú Kristi gẹ́gẹ́ bí Alfa àti Omega, àkọ́kọ́ àti ìkẹyìn. Gẹ́gẹ́ bí Ọ̀rọ̀ Ọlọ́run, Òun ni ó ṣètò gbogbo èròjà Ọ̀rọ̀ Rẹ̀. Gẹ́gẹ́ bí Palmoni, Ó ṣe àkànṣe gbogbo apá rẹ̀ gẹ́gẹ́ bí ìṣirò.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Nígbà tí Peteri wà ní Kesarea Filipi, ní wákàtí kẹta, Ó fi ara Rẹ̀ hàn gẹ́gẹ́ bíi Palmoni, pẹ̀lú ìtẹnumọ́ lórí “àwọn fíràkítà àsọtẹ́lẹ̀.” Ọ̀kan lára àwọn ìṣípayá ìkẹyìn ti Kristi gẹ́gẹ́ bíi Olúwa àsọtẹ́lẹ̀ ni ìtẹnumọ́ lórí àwọn fíràkítà àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Peteri ní Matteu 16:18, èyí tí ó jẹ́ àmì 1.618, tí a ń pè ní ìwọ̀n wúrà nínú ayé àdánidá, ṣùgbọ́n “àwọn fíràkítà àsọtẹ́lẹ̀” nípasẹ̀ Palmoni.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

A ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ sí í mọ àwọn fíràkítàlì àsọtẹ́lẹ̀ tí ó wà nínú ọ̀sẹ̀ mímọ́ láti ọdún 27 sí 34. Kí a tó padà síbẹ̀ lórí ọ̀nà wa sí ìwé Joẹli, ó ṣe pàtàkì kí a fi ìfarabalẹ̀ sí àwọn fíràkítàlì àsọtẹ́lẹ̀ kún ìrònú wa lórí àlá Miller.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Àkókò láti ìgbà tí Miller ti ń pe àwọn ènìyàn láti “wá kí ẹ sì rí,” àti Kristi, gẹ́gẹ́ bí ọkùnrin onífẹ́lẹ̀ erùpẹ̀, tí ń pe Miller láti “wá kí o sì rí,” jẹ́ láti 1798 títí dé òfin ọjọ́ Àìkú, ṣùgbọ́n ó ní fractal kan nínú ìtàn àpapọ̀ náà pẹ̀lú àkókò láti 1798 títí dé 1863. Ó tún ní fractal mìíràn láti 9/11 títí dé òfin ọjọ́ Àìkú, àti mìíràn láti 2023 títí dé òfin ọjọ́ Àìkú.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Nígbà tí Miller pa ojú rẹ̀ ní àárín ìrúkèrúdò náà, ó ṣàpẹẹrẹ ìtàn ọdún 1849, nígbà tí Olúwa ń gbìyànjú láti parí iṣẹ́ náà, ṣùgbọ́n kò sí àbájáde. A jí i dìde ní 2023, nítorí òun ni Élíjà tí a pa ní ojú pópó pẹ̀lú Mósè. Ó kú ní 1849, lẹ́yìn náà ó tún kú ní July 18, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

A fi àlá rẹ̀ ní ọdún 1847, lẹ́yìn náà Olúwa na ọwọ́ Rẹ̀ síwájú ní ìgbà kejì, ó sì tẹ àtẹ náà jáde ní ọdún 1850. Nígbà tí Olúwa bá na ọwọ́ Rẹ̀ síwájú ní ìgbà kejì nínú ìtàn àwọn ẹgbẹ̀rún kan-lé-mẹ́rìnlélógójì, a jí Miller dìde.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Ibẹ̀rẹ̀ fún píparakàakiri Ísírẹ́lì àti Júdà ni a ti ṣètò kalẹ̀ nínú Isaiah.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nítorí orí Síríà ni Damásíkù, àti orí Damásíkù ni Résínì; àti láàrín ọdún márùndínlọ́gọ́ta, a ó fọ́ Éfúrámù ká, kí ó má bàa jẹ́ ènìyàn mọ́. Àti orí Éfúrámù ni Samáríà, àti orí Samáríà ni ọmọ Remálià. Bí ẹ̀yin kò bá gbàgbọ́, nítõtọ́ a kì yóò fi ẹ̀yin múlẹ̀. Isaiah 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

A fi àsọtẹ́lẹ̀ náà ní ọdún 742 ṣáájú Kristi, ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 723 ṣáájú Kristi, a sì tú Ísírẹ́lì ká nípasẹ̀ àwọn ará Asíríà; lẹ́yìn náà, ní ọdún mẹ́rìndínlọ́gbọ̀n lẹ́yìn èyí, a tún tú Júdà ká nípasẹ̀ Bábílónì. Àwọn ọjọ́ mẹ́ta náà dúró fún àkókò ọdún mọ́kàndínlógún, tí ọdún mẹ́rìndínlọ́gbọ̀n sì tẹ̀ lé e. Nígbà tí àwọn àsọtẹ́lẹ̀ méjèèjì náà parí ní 1798 àti 1844 lẹ́sẹ̀sẹ̀, àkókò ọdún mọ́kàndínlógún tí ó wà ní ìbẹ̀rẹ̀ láti 742 ṣáájú Kristi títí dé 723 ṣáájú Kristi ni alfa ọdún mọ́kàndínlógún, tí ó ṣojú fún omega ọdún mọ́kàndínlógún láti 1844 títí dé 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller kú ní ọdún márùn-ún lẹ́yìn ìbẹ̀rẹ̀ omega ọdún mọ́kàndínlógún náà, àti ní ọdún méje lẹ́yìn èyí ni a tẹ àwọn àpilẹ̀kọ Hiram Edson nípa “àkókò méje” jáde. Ní ọdún méje lẹ́yìn náà, a kọ “àkókò méje” náà sílẹ̀. 1856 ni ó yẹ kí ó jẹ́ ìdìdì tí ó ṣáájú òfin Ọjọ́ Àìkú ti 1863, ṣùgbọ́n kò rí bẹ́ẹ̀.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Áńgẹ́lì kẹta dé ní 1844, 1888 àti ní 9/11. Sister White fi hàn pé nígbà tí àwọn ilé ńlá ńlá ti Ìlú New York ṣubú lulẹ̀, àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kejìdínlógún yóò ṣẹ.

## Revelation 18

Ìṣípayá 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Ẹsẹ KÌÍNÍ—Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí angẹli mìíràn tí ń bọ̀ sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀.

Verse TWO—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.

Ẹsẹ̀ KEJÌ—Ó sì ké pẹ̀lú agbára ńlá ní ohùn gíga, wí pé, Bábílónì ńlá ti ṣubú, ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmú gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ẹlẹ́rùjẹ̀jẹ̀.

Verse THREE—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.

Ẹsẹ KẸTA—Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé náà sì ti di ọlọ́rọ̀ nípa ọ̀pọ̀lọpọ̀ adùn-únjẹ rẹ̀.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Áńgẹ́lì àkọ́kọ́ alágbára sọ̀kalẹ̀ wá pẹ̀lú ìhìn-iṣẹ́ kan ní ọwọ́ rẹ̀, a sì pa àṣẹ fún Jòhánù láti lọ mú ìwé kékeré náà kí ó sì jẹ ẹ́. Áńgẹ́lì àkọ́kọ́ náà ń ṣe iṣẹ́ kan náà gẹ́gẹ́ bí áńgẹ́lì Ìfihàn mẹ́jọdínlógún tí ń fi ògo rẹ̀ tan ayé mọ́lẹ̀. Èyí rí bẹ́ẹ̀ nítorí pé áńgẹ́lì àkọ́kọ́ ni alpha, áńgẹ́lì kẹta sì ni omega, ìbẹ̀rẹ̀ sì máa ń ṣàfihàn òpin ní gbogbo ìgbà.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Jesu rán áńgẹ́lì alágbára kan láti sọ̀kalẹ̀ wá kí ó sì kìlọ̀ fún àwọn olùgbé ayé pé kí wọ́n múra sílẹ̀ de ìfarahàn rẹ̀ kejì. Bí áńgẹ́lì náà ti kúrò níwájú Jesu ní ọ̀run, ìmọ́lẹ̀ tí ó tàn gidigidi, tí ó sì ní ògo, ń lọ ṣáájú rẹ̀. A sọ fún mi pé iṣẹ́ rẹ̀ ni láti fi ògo rẹ̀ tan ayé mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Angẹli àkọ́kọ́ ni ẹsẹ̀ kìn-ín-ní nínú Ìfihàn mẹ́jọlá.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Lẹ́yìn èyí, mo sì rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀.

The second angel is verse two of Revelation eighteen.

Áńgẹ́lì kejì ni ẹsẹ̀ kejì nínú Ìfihàn orí kejìlá.

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.

Ó sì ké pẹ̀lú ohùn ńlá gidigidi, pé, Babiloni ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùjókòó àwọn ẹ̀mí èṣù, àti ibi ìdìmọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra.

The third angel is verse three of Revelation eighteen.

Angẹli kẹta ni ẹsẹ kẹta ti Ifihan mẹ́jọlá.

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.

Nítorí gbogbo àwọn 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 ẹ̀rù ayérayé rẹ̀.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Gbogbo àwọn ọba bá àgbèrè náà ṣe àgbèrè nígbà òfin Ọjọ́-Àìkú, gẹ́gẹ́ bí a ti fi hàn ní ẹsẹ̀ kẹta. Ìránṣẹ́ áńgẹ́lì kejì ni pé Bábílónì ti ṣubú, èyí sì ni ẹsẹ̀ kejì. Ìṣọ̀kan àńgẹ́lì àkọ́kọ́ ni láti fi ògo rẹ̀ tan ìmọ́lẹ̀ sórí ilẹ̀ ayé, èyí sì ni ẹsẹ̀ kìíní. Ẹsẹ̀ kìíní ni 9/11. Ẹsẹ̀ kejì ni ìlànà ìyapa tí ó ti ń lọ láàárín gbogbo ènìyàn látìgbà 9/11, ẹsẹ̀ kẹta sì ni òfin Ọjọ́-Àìkú. Nítorí èyí, 9/11 ni ìránṣẹ́ áńgẹ́lì kẹta, bẹ́ẹ̀ ni òfin Ọjọ́-Àìkú náà rí. 9/11 ni ìkìlọ̀ nípa òfin Ọjọ́-Àìkú tí ń bọ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́, ohùn kejì náà nínú ẹsẹ̀ kẹrin sì ni òfin Ọjọ́-Àìkú. Ohùn àkọ́kọ́ ti Ìfihàn méjìdínlógún ni ìkìlọ̀ nípa òfin Ọjọ́-Àìkú tí ń bọ̀, ìkìlọ̀ náà sì yí padà sí òtítọ́ alààyè nígbà òfin Ọjọ́-Àìkú.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

9/11 títí dé òfin Ọjọ́ Àìkú ni a fi àkókò alfa “wá wo” nínú àlá Miller ṣàpẹẹrẹ rẹ̀ títí dé omega “wá wo.” Lárín 9/11 àti òfin Ọjọ́ Àìkú, ni a ti ń gbé àwọn ìyebíye náà kalẹ̀ lórí tábìlì Miller ní àárín yàrá náà, tí wọ́n tàn ká tí wọ́n sì sin ín, lẹ́yìn náà ni ọkùnrin tí ó ní búrúṣì erùpẹ̀ tún mú wọn padà bọ̀ sípò. Áńgẹ́lì tí ó sọ̀ kalẹ̀ ní ọdún 1840 pẹ̀lú ìwé kékeré náà ni áńgẹ́lì àkọ́kọ́ àti alfa tí ó dúró fún áńgẹ́lì tí ó sọ̀ kalẹ̀ ní 9/11. A dá áńgẹ́lì náà mọ̀ nínú orí kẹwàá, nígbà tí a sọ fún Johanu pé ìwé náà yóò dùn, ṣùgbọ́n yóò di korò.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Johanu ń ṣojú fún ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, tí àwọn Millerites dúró fún, ó sì tún ń fi ìṣísẹ̀ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] hàn. Ní àkọ́kọ́ àti ní pàtàkì jùlọ, ó ń ṣojú fún àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí àwọn wòlíì ti máa ń ṣe ní gbogbo ìgbà. Nítorí èyí ni a ṣe sọ fún un tẹ́lẹ̀ pé ìwé náà yóò dùn, lẹ́yìn náà yóò sì kórò. Àwọn Millerites kò mọ èyí tẹ́lẹ̀, ṣùgbọ́n a béèrè pé kí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] mọ èyí.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller, gẹ́gẹ́ bí òjíṣẹ́ áńgẹ́lì àkọ́kọ́, ni àmì àfihàn pàtàkì jùlọ ti ẹni tí ó jẹ ìwé kékeré náà. Gẹ́gẹ́ bí ọlọ́nà, ó yẹ kí ó ya alíkámà kúrò nínú ìyàngbò, lẹ́yìn náà kí ó lọ ọkà náà di iyẹ̀fun, kí ó sì ṣe búrẹ́dì tí a ó jẹ. Ó pín búrẹ́dì náà nípa fífi í sí àárín yàrá rẹ̀ àti nípa pè gbogbo ẹni tí ó bá fẹ́ wá pé, “ẹ wá kí ẹ sì rí.” Ṣùgbọ́n gẹ́gẹ́ bí àmì àfihàn ẹni tí ó gba ìwé náà kúrò ní ọwọ́ áńgẹ́lì náà, Miller, bíi Johanu, ń sọ̀rọ̀ sí àwọn ọjọ́ ìkẹyìn ti áńgẹ́lì kẹta ju sí àwọn ọjọ́ ìbẹ̀rẹ̀ ti áńgẹ́lì àkọ́kọ́ lọ. Nínú àlá rẹ̀, ó bẹ̀rẹ̀ nípa fífi hàn wá pé ọwọ́ tí a kò rí ni ó fi gba ìfiranṣẹ́ rẹ̀. Áńgẹ́lì àkọ́kọ́ nínú Ìfihàn mẹ́wàá ní ìwé kékeré kan ní ọwọ́ rẹ̀, ṣùgbọ́n áńgẹ́lì Ìfihàn méjìdínlógún, tí í ṣe omega sí alpha ti 1840, kò ní ìwé kankan tí a ṣojú rẹ̀ ní ọwọ́ rẹ̀, ìwé náà sì ni Miller gba—ìwé láti ọwọ́ tí a kò rí. “Ẹ wá kí ẹ sì rí” ti Miller ni 9/11, “ẹ wá kí ẹ sì rí” ti ọkùnrin fẹ́lẹ̀ erùpẹ̀ sì ni òfin Ọjọ́ Ìsinmi.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

Láàárín alfa àti omega “wá kí o sì wò,” ni ìránṣẹ́ áńgẹ́lì kejì wà, nítorí alfa náà ni 9/11, èyí tí í ṣe ẹsẹ̀ kìíní nínú orí kejìdínlógún, ẹsẹ̀ kejì sì ni áńgẹ́lì kejì náà tí ó parí ní ẹsẹ̀ kẹta, èyí sì ni òfin Ọjọ́-Àìkú àti omega “wá kí o sì wò.” Nínú àlá Miller, áńgẹ́lì kejì náà, àti ìṣubú Bábílónì, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìgbà méje tí a fi lo ọ̀rọ̀ náà “fọ́n ká,” nígbà tí gbogbo ìtàn náà lápapọ̀ ń fi hàn pé òtítọ́ ni a borí pẹ̀lú àṣìṣe.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Áńgẹ́lì àkọ́kọ́ àti ẹ̀kẹta sọ̀kalẹ̀ pẹ̀lú iṣẹ́ náà tí a gbọ́dọ̀ mú, tí a sì gbọ́dọ̀ jẹ ní August 11, 1840 àti 9/11 lẹ́sẹ̀sẹ̀. Àwọn ọjọ́ méjèèjì náà bá ẹsẹ̀ kìíní ti Ìṣípayá ẹ̀ẹ̀ẹ́dógún mu.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

A tẹ̀jáde àwọn òtítọ́ ìpilẹ̀ ní oṣù Karùn-ún ọdún 1842, pẹ̀lú àtẹ̀ ìṣáájú ọdún 1843 gẹ́gẹ́ bí alpha àwọn tábìlì méjì ti Hábákúkù. Ní ọdún 2012 ni a tẹ̀jáde Habakkuk’s Tables, tí ó bá oṣù Karùn-ún ọdún 1842 mu.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Àwọn Míléráítì ní ìrírí ìdánwò àkọ́kọ́ wọn ní ọjọ́ 19 Oṣù Kẹrin, 1844, èyí tí ó jẹ́ àpẹẹrẹ ti ọjọ́ 18 Oṣù Keje, 2020. Ní àkókò yẹn ni angẹli kejì dé, ìbọ̀wọ̀lé rẹ̀ sì bá ẹsẹ̀ kejì Ìfihàn orí kejìlá [Revelation] 18 mu. Ìdánwò yẹn fi àmì sí òpin angẹli àkọ́kọ́. Níbẹ̀ ni angẹli kejì dé, àkókò ìdádúró nínú òwe àwọn wúńdíá sì bẹ̀rẹ̀. Ìtàn angẹli àkọ́kọ́ gbọ́dọ̀ sáré ní ìlà kan náà pẹ̀lú ìtàn angẹli kejì, àti pé nígbà tí a bá lò ó ní ọ̀nà yìí, ìbọ̀wọ̀lé angẹli kejì bá ìbọ̀wọ̀lé angẹli àkọ́kọ́ mu ní 1840 àti 9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Àkókò ìdúró dé ní 9/11, èyí tí a fi April 19, 1844 ṣàpẹẹrẹ rẹ̀. Ní 9/11 ni a tú àwọn ẹ̀fúùfù mẹ́rin ti Islam sílẹ̀, lẹ́yìn náà ni a sì di wọ́n mú. Àwọn ẹ̀fúùfù mẹ́rin wọ̀nyí ti Johanu ni àwọn ẹ̀fúùfù líle ti Isaiah, àti ẹ̀fúùfù ìlà-oòrùn ti àsọtẹ́lẹ̀, angẹli ìdìdì náà sì gòkè wá láti ìlà-oòrùn. Nígbà tí Ó bá gòkè wá, Ó ké pé “di mú, di mú, di mú, di mú” lẹ́ẹ̀mẹ́rin gẹ́gẹ́ bí Sister White ti sọ. Àkókò ìdúró tí ó bẹ̀rẹ̀ pẹ̀lú dídé angẹli kejì ni a ṣàfihàn gẹ́gẹ́ bí dídí àwọn ẹ̀fúùfù mẹ́rin náà mú títí a ó fi dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Lẹ́yìn ìdààmú àkọ́kọ́, a darí Samuel Snow láti ṣàkójọ ìhìnrere Ẹkún Ọ̀ganjọ́, nípa bẹ́ẹ̀ ó sì ṣe àfihàn ohùn ẹni tí ń ké ní aginjù ní oṣù Keje ọdún 2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Ní ìpàdé àgọ́ Exeter, ìyapa àwọn wúńdíá náà gẹ́gẹ́ bí òróró ìdánwò, fọ́ àwọn Mílàráítì mọ́ kúrò nínú àìmọ́, ó sì tún wẹ̀ wọ́n mọ́, ní ìbámu pẹ̀lú iṣẹ́ Ojíṣẹ́ Májẹ̀mú náà. Ìpàdé àgọ́ Exeter ṣàpẹẹrẹ ìdìpọ̀-àmì, nítorí iṣẹ́ náà tẹ̀síwájú bí ìgbì òkun tó lágbára, tàbí bí ogun ńlá alágbára, títí di ìgbà tí áńgẹ́lì kẹta dé ní October 22, 1844. Kókó pàtàkì ìtàn náà ni ìyapa.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Angẹli kejì ń ṣe iṣẹ́ ìyàtọ̀ nígbà tí ó bá dé, gẹ́gẹ́ bí ó ti ṣe ní àkókò ìbànújẹ́ àkọ́kọ́, ó sì parí pẹ̀lú ìyàtọ̀ ti October 22. Ní àárín àwọn ìyàtọ̀ méjèèjì náà ni a ti kéde iṣẹ́ angẹli kejì. Angẹli kejì jẹ́ ìyàtọ̀ tí ń lọ síwájú títí dé ìdánwò ìkẹyìn ti òróró. Ìdánwò ìkẹyìn ti òróró náà ń darí sí ìdánwò mímọ̀ ti angẹli kẹta. Ìdánwò mímọ̀ náà ni àgbélébùú fún Jésù, àti pé Ọgbà Gẹtisémánì, èyí tí ó túmọ̀ sí “ọgbà ìfínpá òróró,” ṣáájú ìdánwò mímọ̀ ti àgbélébùú, bẹ́ẹ̀ ni ìdánwò òróró àwọn wúńdíá náà ṣáájú ilẹ̀kùn tí a pa ní 1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Ìdánwò ìkẹyìn, tí ìdájọ́ sì tẹ̀ lé e, ni ìdánwò kẹwàá fún Ísírẹ́lì ìgbàanì. Nígbà náà ni a yàn wọ́n láti kú nínú aginjù. Yálà Kádéṣì, Gẹtisémánì tàbí Exeter; ìdánwò ìkẹyìn ṣáájú ìdájọ́, níbi tí a ti ya àwọn ẹ̀ka méjì sọ́tọ̀, ń tọ́ka sí ìdánwò ìkẹyìn kan lẹ́yìn ọdún 2023, tí ó ṣáájú ìdájọ́ ilẹ̀kùn-títì ti òfin Ọjọ́ Àìkú. Ìdánwò ìkẹyìn náà ni ìdìdì. Ìdánwò ìkẹyìn tàbí ìdánwò òpin ń mú ìtumọ̀ ìdánwò àkọ́kọ́ wá.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

Ní ọdún 2023, àkókò ìdádúró náà parí bí Kìnnìún ẹ̀yà Júdà ṣe ṣí ìran tí ó yẹ kí ó pẹ́, nípa yíyọ ọwọ́ Rẹ̀ kúrò. Nígbà náà ni iṣẹ́ Samuel Snow bẹ̀rẹ̀.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Bí a bá fi àkókò ti áńgẹ́lì àkọ́kọ́ àti èkejì wé ara wọn ní ìbámu, wọ́n ń tọ́ka sí ìsàlẹ̀bọ̀ áńgẹ́lì kan pẹ̀lú ìrántíṣẹ́ kan tí ó ń dán àwọn ènìyàn Ọlọ́run wò nípasẹ̀ ìdáhùn wọn sí àṣẹ láti mú kí wọ́n sì jẹ ìrántíṣẹ́ náà. Lẹ́yìn náà ni a fi ìrántíṣẹ́ ìpìlẹ̀ náà sínú àwùjọ, títí di ìgbà tí ìrántíṣẹ́ ìpìlẹ̀ náà fi kùnà. Nígbà náà ni áńgẹ́lì kẹta dé. Àkókò áńgẹ́lì kẹta ni ọdún mẹ́ẹ̀ẹ́dógún-dín-lọ́gbọ̀n náà, tí wọ́n jẹ́ ọdún mẹ́ẹ̀ẹ́dógún-dín-lọ́gbọ̀n omega láti ọdún 742 BC títí dé 723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Àkókò láti ọdún 1844 sí 1863, àti àkókò láti ọdún 742 Ṣ.K. sí 723 Ṣ.K., ń lọ ní ìbámu pẹ̀lú ara wọn, wọ́n sì tún ń lọ ní ìbámu pẹ̀lú àwọn àkókò ti áńgẹ́lì kìn-ín-ní àti kejì. Àwọn ìlà mẹ́rin wọ̀nyí ti ìtàn àsọtẹ́lẹ̀ bá ara wọn mu pẹ̀lú 9/11 títí dé òfin Ọjọ́ Àìkú. Àwọn ìlà márùn-ún wọ̀nyí ni ìtàn “wá kí o sì rí” alpha ti Miller àti “wá kí o sì rí” omega ti Kristi.

## Four times Seven

Mẹ́rin ìgbà méje

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Ní òye tí ó tọ́, Lefitiku mẹ́rìndínlọ́gbọ̀n ṣe àfihàn “àkókò méje,” ní ìgbà mẹ́rin, àti pé “àkókò méje” náà jẹ́ àmì Miller àti ìránṣẹ́ rẹ̀. Ní ọdún 1842, òye Miller nípa “àkókò méje” ni a fi gbé kalẹ̀ lórí àtẹ 1843 tí Sister White sọ pé, “ọwọ́ Olúwa ni ó darí i,” àti pé “a kò gbọ́dọ̀ yí i padà.” Ọdún méje lẹ́yìn náà Miller kú ní 1849, ọdún méje sì tún kọjá lẹ́yìn náà tí Hiram Edson fi ìránṣẹ́ “àkókò méje” sínú ìwé àkọsílẹ̀, ọdún méje sì tún kọjá lẹ́yìn náà tí a sì kọ̀ ọ́.

In 1842 the first table of Habakkuk was published.

Ní ọdún 1842 ni a tẹ tábìlì àkọ́kọ́ ti Hábákùkù jáde.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

Ní ọdún 1849, ìránṣẹ́ àkọ́kọ́ ti “àkókò méje” lórí àtẹ ìṣírò 1843 kú.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

Ní ọdún 1856, a kọ ojú sí aṣojú-ìránṣẹ́ omega ti “àwọn àkókò méje” lórí àtẹ̀ ìṣírò 1850.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

Ní ọdún 1863, a kọ̀ àwọn tábìlì méjì Habakkuk sílẹ̀, a sì tẹ̀ àtẹ̀jáde àwòrán 1863 jáde.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Àtẹ Ìfẹ́ Ọlọ́run ni a tẹ̀ jáde ní ìbẹ̀rẹ̀, àti àtẹ ti ènìyàn ni a tẹ̀ jáde ní òpin. Ní àárín, a fi ìdánimọ̀ àwọn ojiṣẹ́ méjì hàn, nítorí ìhìn kejì máa ń ní ìmẹ́ẹ̀jì nígbà gbogbo.

## First angel

Áńgẹ́lì àkọ́kọ́

In 1842 the first table of Habakkuk was published.

Ní ọdún 1842 ni a tẹ tábìlì àkọ́kọ́ ti Hábákùkù jáde.

## Second angel

Áńgẹ́lì kejì

In 1849 the old messenger of the 1843 chart dies.

Ní ọdún 1849 ni ojúṣé àtijọ́ ti àwòrán 1843 kú.

In 1856 the new messenger of the 1850 chart is ignored.

Ní ọdún 1856, a kọ̀ ọ̀fọ̀n tuntun tí ó wà lórí àtẹ̀jáde 1850 sílẹ̀.

## Third angel

Áńgẹ́lì Kẹta

In 1863 the message is rejected and the 1863 chart was published.

Ní ọdún 1863, a kọ ìhìnrere náà sílẹ̀, a sì tẹ àwòrán àlàyé 1863 náà jáde.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Àkókò ọdún mọ́kànlélógún kan tí ó ṣojú àwọn àmì mẹ́rin ti “àwọn ìgbà méje,” tí a fi àárín ọdún méje sí ara wọn ní ìwọ̀n kan náà. A tẹ ìránṣẹ́ alfa jáde (1842), ìránṣẹ́ alfa kú (1849), a pa ìránṣẹ́ omega tì (1856), a sì kọ ìránṣẹ́ omega (1863), tí ó ń ṣàpẹẹrẹ 2012; July 18, 2020; 2023; àti òfin Ọjọ́ Àìkú tí ń bọ láìpẹ́. Ikú Miller ní 1849 bá July 18, 2020 mu. A jí ìránṣẹ́ náà, àti ìránṣẹ́ náà dìde ní 2023. A ti ń tú ìránṣẹ́ omega sílẹ̀ báyìí, a sì tẹ̀lé e pẹ̀lú òfin Ọjọ́ Àìkú ti 1863.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Nínú ìṣísẹ̀ àwọn Millerite, a fi ìhìnrere náà múlẹ̀, lẹ́yìn náà ni aṣojú náà kú. Nínú ìṣísẹ̀ tó jọra pẹ̀lú rẹ̀, a fi ìhìnrere náà múlẹ̀, lẹ́yìn náà ni ìhìnrere náà kú. A jí ìhìnrere náà dìde ní ọdún 1856 àti 2023. Ìpẹ̀yìndà ni àmì ọdún 1863, ìṣẹ́gun sì ni àmì ẹlẹgbẹ́ rẹ̀ ní òfin Àìkú ọjọ́ Àìkú. Ṣáájú ìpẹ̀yìndà àti ìṣẹ́gun ti òfin Ọjọ́ Àìkú àti ti 1863, ìsípayá ìmọ́ omega òkúta àṣekádé ti “àkókò méje” ti 1856 ni a gbé kalẹ̀, gẹ́gẹ́ bí ó ti rí bẹ́ẹ̀ láti ọdún 2023.

We will continue in the next article.

A ó máa bá a lọ nínú àpilẹ̀kọ tó kàn.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “ìfẹ́” àti “àṣíborí-ogun”— “olùdáàbòbò aláìyípadà”, “olùṣọ́ aláfojúsùn”, tàbí “akíkanjú onífẹ́ líle.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Mílà: ẹni tí ń ṣiṣẹ́ ọlọ, ní pàtàkì, ọlọ tí ń lọ ọkà di iyẹfun.

## Strong-willed warrior

Akíkanjú jagunjagun tí ó ní ìfẹ́ tirẹ̀ lágbára

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Àgbẹ̀ kan tí ó dúró gẹ́gẹ́ bí olóòtítọ́, tí ọkàn rẹ̀ sì jẹ́ títọ́, ẹni tí a ti darí sí iyèméjì nípa àṣẹ àtọ̀runwá ti Ìwé Mímọ́, ṣùgbọ́n tí ó fẹ́ láti mọ òtítọ́ ní ti òtítọ́, ni ọkùnrin náà tí Ọlọ́run yàn ní pàtàkì láti ṣáájú nínú ìkéde ìbọ̀wọ̀ kejì Kristi. Gẹ́gẹ́ bí ọ̀pọ̀ àwọn alátúnṣe mìíràn, William Miller ti jagun pẹ̀lú òṣì ní ìbẹ̀rẹ̀ ayé rẹ̀, ó sì jẹ́ pé nípa bẹ́ẹ̀ ni ó ti kọ́ àwọn ẹ̀kọ́ ńlá ti ìsapá àti ìsẹ́ni-ní-kò. Àwọn ọmọ ìdílé tí ó ti inú rẹ̀ ti wá ni a mọ̀ nípa ẹ̀mí òmìnira àti ìfẹ́-òmìnira, nípa agbára láti fara da ipò líle, àti nípa ìfẹ́ orílẹ̀-èdè tó gbóná—àwọn àbùdá tí ó tún hàn gbangba nínú ìwà rẹ̀. Bàbá rẹ̀ jẹ́ kápítánì nínú ọmọ-ogun Ìyíká, àwọn ìrúbọ tí ó sì ṣe nínú àwọn ìjàkadì àti ìyà tí àkókò onírúkèrúdò yẹn mú wá ni a lè tọpasẹ̀ sí gẹ́gẹ́ bí ìdí àwọn ipò ìnira tí ó yí ìgbésí ayé ìbẹ̀rẹ̀ Miller ká.”

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “Ó ní ìlera ara tó péye, àti pé láti ìgbà èwe rẹ̀ ni ó ti ń fi ẹ̀rí hàn pé agbára ọgbọ́n inú rẹ̀ ju ti àrà òde lọ. Bí ó ṣe ń dàgbà sí i, èyí túbọ̀ hàn gbangba sí i. Ọkàn rẹ̀ máa ń ṣiṣẹ́ gidigidi, ó sì ti dàgbà dáadáa, ó sì ní ìfẹ́kúfẹ̀ẹ́ gbígbóná fún ìmọ̀. Bí ó tilẹ̀ jẹ́ pé kò rí àwọn ànfààní ẹ̀kọ́ ilé ẹ̀kọ́ gíga gbà, ìfẹ́ rẹ̀ sí ẹ̀kọ́, àti àṣà ìrònú pẹ̀lú ìṣọ́ra àti àyẹ̀wò tímọ́tímọ́, mú un di ẹni tí ó ní ìdájọ́ tó péye àti ojú ìwòye tí ó gbòòrò. Ó ní ìwà rere tí kò lẹ́sẹ̀ nílẹ̀ rárá, àti orúkọ rere tí ó yẹ fún ìfẹ́kúfẹ̀ẹ́, nítorí pé a máa ń bọ̀wọ̀ fún un ní gbogbogbòò gẹ́gẹ́ bí ẹni ìwà òtítọ́, akíkanjú nínú ìnáwó, àti onínú-rere. Nítorí agbára àti ìfaradà nínú iṣẹ́, ó ti ní ọrọ̀ tó tó láti kékeré, bí ó tilẹ̀ jẹ́ pé ó ṣì pa ìṣe ìkẹ́kọ̀ọ́ rẹ̀ mọ́. Ó ṣe oríṣìíríṣìí ipò ìjọba àti ti ológun pẹ̀lú ọlá, àti pé àwọn ọ̀nà sí ọrọ̀ àti ọlá dàbí ẹni pé wọ́n ṣílẹ̀ sí i ní fífẹ̀.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Ìmọ̀ nípa Ọlọ́run kì í ṣe ohun tí a lè rí gbà láìsí ìsapá ọkàn, láìsí àdúrà fún ọgbọ́n kí ẹ lè yà àgbẹ̀ pípé ti òtítọ́ kúrò nínú ìyàngbò tí àwọn ènìyàn àti Sátánì ti fi sọ àwọn ẹ̀kọ́ òtítọ́ di àfihàn àìtọ́. Sátánì àti àjọṣe àwọn aṣojú ènìyàn rẹ̀ ti sapá láti da ìyàngbò ìṣìnà pọ̀ mọ́ àlìkámà òtítọ́. Ó yẹ kí a fi ìtara wá ìṣúra tí a fi pamọ́, kí a sì máa bẹ ọgbọ́n láti ọ̀run wá kí a lè yà àwọn ìdásílẹ̀ ènìyàn kúrò nínú àwọn àṣẹ Ọlọ́run. Ẹ̀mí Mímọ́ yóò ran ẹni tí ń wá òtítọ́ ńlá àti iyebíye tí ó ní í ṣe pẹ̀lú ètò ìràpadà lọ́wọ́. Èmi fẹ́ fi òtítọ́ yìí tẹ gbogbo ènìyàn lọ́kàn pé kíka Ìwé Mímọ́ lásán kò tó. A gbọ́dọ̀ ṣàwárí, èyí sì túmọ̀ sí ṣíṣe gbogbo ohun tí ọ̀rọ̀ náà túmọ̀ sí. Gẹ́gẹ́ bí oníwákùsà ṣe ń fi ìtara ṣàwárí ilẹ̀ láti rí àwọn ẹ̀yà wúrà inú rẹ̀, bẹ́ẹ̀ ni kí ẹ̀yin náà ṣàwárí ọ̀rọ̀ Ọlọ́run fún ìṣúra tí a fi pamọ́ tí Sátánì ti pẹ́ tọ́ ti ń wá láti fi pamọ́ kúrò lọ́dọ̀ ènìyàn. Olúwa wí pé, ‘Bí ẹnìkan bá fẹ́ ṣe ìfẹ́ rẹ̀, yóò mọ̀ nípa ẹ̀kọ́ náà.’ John 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Ọ̀rọ̀ Ọlọ́run ni òtítọ́ àti ìmọ́lẹ̀, ó sì yẹ kí ó jẹ́ fitilà sí ẹsẹ̀ yín, láti tọ́ yín ní ìgbésẹ̀ kọ̀ọ̀kan lójú ọ̀nà dé àwọn ibodè ìlú Ọlọ́run. Nítorí èyí ni Sátánì ti fi ṣe irú ìsapá àìnírètí bẹ́ẹ̀ láti dí ọ̀nà tí a gbé sókè fún àwọn tí Oluwa ti rà padà láti rìn nínú rẹ̀. Ẹ kò gbọ́dọ̀ mú àwọn èrò yín wá sí Bíbélì, kí ẹ sì sọ àwọn èrò ti yín di àárín gbùngbùn tí òtítọ́ yóò máa yí ká. Ẹ ní láti fi àwọn èrò yín sílẹ̀ ní ẹnu-ọ̀nà ìwádìí, pẹ̀lú ọkàn ìrẹ̀lẹ̀ àti ọkàn tí a ti túbọ̀ tẹ̀ sílẹ̀, pẹ̀lú ara ẹni tí a fi pamọ́ sínú Kristi, pẹ̀lú àdúrà àìtọ́jú, ẹ ní láti wá ọgbọ́n láti ọ̀dọ̀ Ọlọ́run. Ó yẹ kí ẹ ní ìmọ̀lára pé ẹ gbọ́dọ̀ mọ ìfẹ́ Ọlọ́run tí a ti ṣí payá, nítorí ó kan àlàáfíà ti ara yín, àìnípẹ̀kun. Bíbélì jẹ́ ìtọ́sọ́nà kan nípasẹ̀ èyí tí ẹ fi lè mọ ọ̀nà sí ìyè àìnípẹ̀kun. Ó yẹ kí ẹ fẹ́ ju ohun gbogbo lọ kí ẹ lè mọ ìfẹ́ àti ọ̀nà Oluwa. Ẹ kò gbọ́dọ̀ máa wá kiri pẹ̀lú ète láti rí àwọn ẹsẹ Ìwé Mímọ́ tí ẹ lè túmọ̀ ní ọ̀nà tí yóò fi jẹ́rìí sí àwọn ẹ̀kọ́ èrò ti yín; nítorí ọ̀rọ̀ Ọlọ́run ń kéde pé èyí ni yíyí Ìwé Mímọ́ pa sí ìparun ti ara yín. Ẹ gbọdọ̀ tú ara yín kúrò nínú gbogbo ẹ̀tanrànṣẹ́, kí ẹ sì wá sí ìwádìí ọ̀rọ̀ Ọlọ́run nínú ẹ̀mí àdúrà.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> A bí William Miller ní Pittsfield, Massachusetts. Ẹ̀kọ́ ilé-ìwé tí ó gbà ní ìlànà jẹ́ oṣù mẹ́rìnlélógún péré, ṣùgbọ́n ó di ẹni tí ó kọ́ ara rẹ̀ nípasẹ̀ àṣà kíkà rẹ̀ tó lágbára. Ó tún bẹ̀rẹ̀ sí í kọ̀wé ní kutukutu, ní kíkọ ewi àti fífi ìwé-ìrìn-àjò ṣọ́. Kíkà rẹ̀ mú un bá àwọn akọ̀wé aláìgbàgbọ́ pàdé, tí wọ́n ní ipa lórí rẹ̀ sí ìtòsí èrò deism. Ó di adájọ́ àlàáfíà ní àárín ọdún ogún rẹ̀ tí ó pẹ́, ó sì jagun nínú Ogun ọdún 1812. Ọ̀pọ̀ ìrírí kan nígbà ìjà yìí yí ọkàn rẹ̀ padà sí ọ̀dọ̀ Ọlọ́run ti ara ẹni. Ní ọdún 1816, a yí i padà, ó sì bẹ̀rẹ̀ sí í kẹ́kọ̀ọ́ Bíbélì pẹ̀lú ìtọ́kàntọ́kànwá. Ó kọ pé, “Ìwé Mímọ́... di ayọ̀ mi, àti nínú Jésù mo rí ọ̀rẹ́ kan.”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> “Ní ọdún 1818, nínú ìkẹ́kọ̀ọ́ rẹ̀ nípa àwọn àsọtẹ́lẹ̀, ó parí ìpinnu pé Jésù yóò padà wá ‘ní ìbùdó ọdún 1843.’ Ní ọdún 1831, ó bẹ̀rẹ̀ sí í pín àwọn ìkẹ́kọ̀ọ́ rẹ̀ ní gbangba ní àwọn àkójọpọ̀ kékeré, lẹ́yìn ìmúdájú líle àti ìtọ́sọ́nà àbójútó Ọlọ́run láti ṣe bẹ́ẹ̀. Lẹ́yìn tí ó pàdé J. V. Himes, akọ̀túnṣe olókìkí kan, ní ọdún 1839, ọ̀nà sì ṣí sílẹ̀ fún un láti wàásù fún àwọn ẹgbẹ́ ńlá ní àwọn ìlú pàtàkì. Bí ọ̀pọ̀ ènìyàn tilẹ̀ kọ̀ ọ́ sí, ìwàásù rẹ̀, àti ti àwọn mìíràn tí wọ́n gba ìhìn Ìbọ̀wọ̀lé náà, ní ipa ńlá, tí ó fi jẹ́ pé tó 100,000 gba ìgbàgbọ́ nínú bíbọ̀ Kristi tó sún mọ́lé. Ellen Harmon gbọ́ ọ ní Portland, Maine, ní oṣù Kẹta ọdún 1840 nígbà tí ó jẹ́ ọmọ ọdún 12. Ó tún sọ pé, “Ọ̀gbẹ́ni Miller tọpasẹ̀ àwọn àsọtẹ́lẹ̀ náà pẹ̀lú ìpéye tí ó mú ìmúdájú dé ọkàn àwọn olùgbọ́ rẹ̀. Ó dúró lórí àwọn àkókò àsọtẹ́lẹ̀, ó sì mú ọ̀pọ̀lọpọ̀ ẹ̀rí wá láti fún ipò rẹ̀ ní agbára. Nígbà náà ni àwọn ìpè rẹ̀ tó lágbára, tó sì kún fún òjìji, àti àwọn ìkìlọ̀ rẹ̀ sí àwọn tí kò tíì múra tán, di ọ̀pọ̀ ènìyàn mú bí ẹni pé a ti dán wọn nù.” Life Sketches, 20.

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