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

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Méje

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Ìtàn Àsọtẹ́lẹ̀: Láti ọ̀dọ̀ Jeroboamu sí Josiah àti Ìmúpadàbọ̀sípò Àwọn Ọ̀nà Àtijọ́

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Jeff Pippenger

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February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Ní ọdún 1844, àwọn Pùròtẹ́sítáǹtì ilẹ̀ Amẹ́ríkà yọ ara wọn kúrò nínú ìṣípò Millerite, wọ́n sì gba ipò àsọtẹ́lẹ̀ wọn gẹ́gẹ́ bí ọmọbìnrin Bábílónì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú bí Jeroboamu ṣe dá ètò ìjọsìn èké sílẹ̀ nígbà tí àwọn ẹ̀yà mẹ́wàá àríwá rẹ̀ yapa kúrò ní ìjọba gúúsù Júdà. Àwọn ọmọ màlúù wúrà méjì ti Jeroboamu, ọ̀kan ní ìlú Bẹ́tẹ́lì (ìtumọ̀ rẹ̀ ni “ilé Ọlọ́run”/Ìjọ), àti èkejì ní Dánì (ìtumọ̀ rẹ̀ ni ìdájọ́/Ìpínlẹ̀), jẹ́ àpẹẹrẹ ètò èké ti Ìjọ àti Ìpínlẹ̀ tí ń ṣàpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà. Gbogbo àwọn èròjà inú ètò èké ti ìjọ àti ìpínlẹ̀ ti Jeroboamu ni a ṣe gẹ́gẹ́ bí ìlànà kan náà gan-an tí a fi hàn nínú ìṣọ̀tẹ̀ Aaroni. Nítorí náà, ètò èké ìjọsìn Jeroboamu jẹ́ àwòrán ètò èké ìjọsìn Aaroni.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Ètò èké tí Jeroboamu dá kalẹ̀ ṣàfihàn ètò ìjọsìn tí Pùròtẹ́sítáǹtì gbé ga nígbà tí ó yà ara rẹ̀ kúrò nínú ìṣípò angẹli àkọ́kọ́, tí ó sì di ọmọbìnrin, tàbí àwòrán ẹranko Romu ti ipò póòpù. Ní ìgbà ìdásílẹ̀ gan-an ti ètò èké Jeroboamu, wòlíì kan láti Júdà dojú kọ pẹpẹ rẹ̀ àti ètò ìjọsìn èké náà. Ní ọdún 1844, ní ìbẹ̀rẹ̀pẹ̀pẹ̀ gan-an ti ipa Pùròtẹ́sítáǹtì apẹ̀yìndà ní fífi ètò ìjọsìn kan kalẹ̀ tí a ṣàfihàn gẹ́gẹ́ bí ọmọbìnrin Romu, àwọn Míléráìtì, nípa ìgbàgbọ́, wọ Ibi Mímọ́ Jùlọ ti ibùsùn ọ̀run, wọ́n sì mọ ọjọ́ Ìsinmi, bẹ́ẹ̀ ni wọ́n ṣàpẹẹrẹ ìbáwí àsọtẹ́lẹ̀ sí àwọn ọmọbìnrin Romu, tí wọ́n yàn láti máa tẹ̀síwájú ní pípamọ́ ààmì àṣẹ Romu—ìjọsìn Ọjọ́ Àìkú.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Wòlíì ti Júdà tí ó dojú kọ Jeroboamu, níbẹ̀ àti nígbà náà gan-an sọ àsọtẹ́lẹ̀ kan kalẹ̀.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Ó sì ké sí pẹpẹ nípa ọ̀rọ̀ Olúwa, ó sì wí pé, “Pẹpẹ, pẹpẹ, báyìí ni Olúwa wí: Wò ó, a ó bí ọmọ kan fún ilé Dáfídì, Jóṣíà ni orúkọ rẹ̀; lórí rẹ ni yóò ti rú àwọn àlùfáà àwọn ibi gíga tí ń sun tùràrí lórí rẹ, a ó sì sun egungun ènìyàn lórí rẹ.” Ó sì fi àmì kan hàn ní ọjọ́ náà gan-an, ó ní, “Èyí ni àmì tí Olúwa ti sọ: Wò ó, a ó ya pẹpẹ náà sí méjì, a ó sì da eérú tí ó wà lórí rẹ̀ sílẹ̀.” 1 Àwọn Ọba 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Asọtẹ́lẹ̀ náà ní ìtúnlò ọ̀rọ̀ náà “pẹpẹ.” Ìtúnlò ọ̀rọ̀ kan tàbí gbólóhùn kan nínú àsọtẹ́lẹ̀ dúró gẹ́gẹ́ bí àmì ìránṣẹ́ áńgẹ́lì kejì, nípa bẹ́ẹ̀ sì ń ṣe ìdánimọ̀ ọdún 1844, nígbà tí áńgẹ́lì kejì dé, tí Pùròtẹ́sítáǹtì sì ṣubú, tí ó di ọmọbìnrin Bábílónì. Ní àkókò kan náà ni wòlíì náà fi àmì kan hàn, gẹ́gẹ́ bí àwọn Millerite ní ọdún 1844 ṣe mọ àmì ọjọ́ ìsinmi náà. Bí Jeroboamu ṣe halẹ̀ mọ́ wòlíì náà nínú àwọn ẹsẹ̀ tí ó tẹ̀lé, ọwọ́ rẹ̀ dì, nípa bẹ́ẹ̀ sì ń tọ́ka sí àmì Bábílónì tí a fi ipa múni gbà lórí iwájú orí tàbí lórí ọwọ́, èyí tí, nígbà tí a bá gbà á ní ti ẹ̀mí, máa sọ ènìyàn di aláìlera fún ayérayé.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Fún ète ìwádìí yìí, a ń ronú lórí àsọtẹ́lẹ̀ tí wòlíì náà gbé kalẹ̀ tí ó ń fi hàn pé, “a ó bí ọmọ kan fún ilé Dáfídì, Jósáyà ni orúkọ rẹ̀; lórí rẹ ni yóò rú àwọn àlùfáà ibi gíga tí ń sun tùràrí lórí rẹ, a ó sì sun egungun ènìyàn lórí rẹ.” Jósáyà túmọ̀ sí “ìpìlẹ̀ Ọlọ́run”, ó sì dúró fún àwọn ìpìlẹ̀ Adventism tí a kọ́ nínú ìtàn gan-an náà tí a fi Jeroboamu ṣàpẹẹrẹ nígbà ìforúkọsílẹ̀ rẹ̀ ti ètò ìjọsìn èké rẹ̀. Lórí ètò ìjọsìn èké tí Jeroboamu dá sílẹ̀, Jósáyà yóò fìyà jẹ àwọn àlùfáà tí ó ṣáájú nínú ìjọsìn àròpò náà.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Wòlíì náà ṣàìgbọ́ràn sí àṣẹ Olúwa pé kí ó má ṣe padà lọ ní ọ̀nà tí ó ti wá sí ìgbékalẹ̀ Jeroboamu, àti pé kí ó má ṣe jẹ tàbí mu ní Bẹtẹli. Nígbà tí ó jẹ oúnjẹ wòlíì èké ti Bẹtẹli, a fi í hàn gẹ́gẹ́ bí àpẹẹrẹ ikú tí a ó mú wá sórí àwọn ẹni tí, lẹ́yìn ọdún 1844, yóò yan láti padà sí, kí wọ́n sì jẹ àwọn ẹ̀kọ́ àti àwọn ọ̀nà èké ti iṣẹ́ wíwòlíì ti Pírótẹ́sítántì ìpẹ̀yìndà, gẹ́gẹ́ bí ìṣọ̀tẹ̀ ọdún 1863 ti ṣojú fún un. Ibusùn ikú àwọn tí wọ́n ṣọ̀tẹ̀ ní ọdún 1863 yóò jẹ́ ibusùn ikú kan náà pẹ̀lú ti wòlíì èké ti Bẹtẹli. Ibusùn ikú Pírótẹ́sítántì ìpẹ̀yìndà ni ìtàn August 11, 1840 títí dé 1844, nígbà tí a kọjá wọn lọ; àwọn tí wọ́n ti jẹ́ ènìyàn àyànfẹ́ Ọlọ́run rí, wọ́n sì di àwọn ọmọbìnrin Romu. Ibusùn ikú Adventismu ti Laodikea pẹ̀lú yóò wà láàárín ọjọ́ tí angẹli alágbára náà sọ̀kalẹ̀ ní September 11, 2001, gẹ́gẹ́ bí ó ti ṣe ní 1840, àti wákàtí ilẹ̀-rírì ńlá náà, tí ó dúró fún òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ìdìdì àwọn ẹgbẹ̀rún mẹ́ẹ̀ẹ́dógún lé ní ọgọ́rin mẹ́rin bẹ̀rẹ̀, angẹli náà sì bẹ̀rẹ̀ sí í rìn gba Jerusalẹmu lọ, ó ń fi àmì sí iwájú orí àwọn tí ń súfèé tí wọ́n sì ń ké nítorí àwọn ohun ìríra tí a ṣe ní ilẹ̀ náà (Orílẹ̀-Èdè Amẹ́ríkà), àti nínú ìjọ (Adventism ti Laodicea). Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ẹ̀ṣẹ̀ àwọn baba tí àwọn ohun ìríra mẹ́rin inú Ìsíkíẹ́lì dúró fún, di òtítọ́ ìdánwò tó wà níwájú ní ìlànà ìdìdì tí ó bẹ̀rẹ̀ nígbà náà.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Ìdánwò ọdún 1863 ní í ṣe pẹ̀lú àwọn ìpìlẹ̀ ìṣísẹ̀ Mílọ́ráítì gẹ́gẹ́ bí a ti ṣojú wọn nínú “àkókò méje” ti Lefitíkù ogún-mẹ́fà, tí a ti kọ̀ sílẹ̀ ní ọdún 1863. Ìdánwò náà ní í ṣe pẹ̀lú ìfẹ́ tàbí àìfẹ́ láti padà sí àwọn ọ̀nà àtijọ́ Jeremáyà kí a lè rí ìsinmi òjò ìkẹ́yìn. Ìdánwò ọdún 1888 sì ni ìránṣẹ́ náà sí ìjọ Laodíkeà gẹ́gẹ́ bí àwọn Àgbà Jones àti Waggoner ṣe mú un wá, èyí tí ó sì tún jẹ́ ìránṣẹ́ ìdáláre nípa ìgbàgbọ́.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Ní ọdún 1856, ìránṣẹ́ sí Laodíkea kọ́kọ́ dé inú ìṣísẹ̀ àwọn Millerite, ó sì dé pẹ̀lú ìmọ́lẹ̀ tí a pọ̀ sí i ti “àwọn ìgbà méje,” ṣùgbọ́n ìrírí tí a ṣojú rẹ̀ nípasẹ̀ àwọn oogun ìtọ́jú inú ìránṣẹ́ sí Laodíkea, pẹ̀lú ìránṣẹ́ ìtàn àsọtẹ́lẹ̀ náà, ni a kọ̀ ní ọdún 1863. A ṣojú ìrírí náà nípasẹ̀ ìran (mareh) ti “ìfarahàn,” àti ìran (chazon) ti “ìtàn àsọtẹ́lẹ̀” tí a kọ̀ pátápátá. Àwọn ìran méjèèjì wọ̀nyí ti rí ìmúṣẹ wọn ní October 22, 1844, àti lẹ́yìn ọdún mọ́kàndínlógún ni a tún kọ̀ wọ́n méjèèjì, nítorí Jésù máa ń fi òpin hàn ní ìbẹ̀rẹ̀ nígbà gbogbo.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Ní September 11, 2001, ìdánwò àwọn ìṣọ̀tẹ̀ ti 1863 àti 1888 tún di òtítọ́ ìdánwò lẹ́ẹ̀kansi, nítorí pé àwọn méjèèjì ní ìsopọ̀ pẹ̀lú àwọn ọ̀nà àtijọ́ ti Jeremiah. Ní ọjọ́ náà ni ìránṣẹ́ òjò ẹ̀hìn dé, àti ìdánwò ti 1919 náà sì dé pẹ̀lú, nítorí pé ní 1919, a gbé ìhìnrere èké ti Kristi kan kalẹ̀, ẹni tí kò ní ìbáṣepọ̀ àsọtẹ́lẹ̀ kankan, gẹ́gẹ́ bí ìránṣẹ́ ìfàjẹ́ “àlàáfíà àti ààbò.” Nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ ní September 11, 2001, ẹsẹ̀ kìn-ín-ní sí ẹsẹ̀ kẹta ṣẹ, àti pé ẹsẹ̀ kìn-ín-ní sí ẹsẹ̀ kẹta ṣojú fún ìránṣẹ́ “ohùn àkọ́kọ́”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ǹjẹ́ báyìí ni ọ̀rọ̀ náà ti dé pé mo ti kéde pé a ó fi ìgbì omi ńlá gbá New York kúrò? Èyí kò sí nígbà kankan tí mo sọ. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńláńlá tí wọ́n ń kọ síbẹ̀, àtẹ̀gùn lé àtẹ̀gùn, ‘Irú ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ilẹ̀ ayé gidigidi! Nígbà náà ni a ó mú ọ̀rọ̀ Ìfihàn 18:1–3 ṣẹ.’ Gbogbo orí kẹtàlá-dín-lógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ilẹ̀ ayé. Ṣùgbọ́n mi ò ní ìmọ́lẹ̀ kankan ní pàtó nípa ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńláńlá tó wà níbẹ̀ ni a ó wó lulẹ̀ nípasẹ̀ yíyí padà àti ìyípadà padà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà ní ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan láti agbára ńlá rẹ̀, àwọn ilé gíga púpọ̀ wọ̀nyí yóò wó. Ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn kò ṣeé ronú inú.” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Pẹ̀lú dídé áńgẹ́lì Ìfihàn orí kejìdínlógún, òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀, “àríyànjiyàn wòlíì” tí a ṣàpẹẹrẹ rẹ̀ nínú Habakuku orí kejì sì bẹ̀rẹ̀. Àríyànjiyàn náà jẹ́ lórí ọ̀nà méjì ìmúlò fún lílóye àsọtẹ́lẹ̀ Bíbélì, àti ìránṣẹ́ òjò ìkẹyìn èké kan àti tòótọ́ kan. Àríyànjiyàn náà parí nígbà tí “ohùn kejì” ti Ìfihàn orí kejìdínlógún dé, tí ó sì fi ìbẹ̀rẹ̀ ìdájọ́ ìṣàkóso Ọlọ́run lórí Bábílónì òde-òní hàn, tí ó sì pe agbo míràn ti Ọlọ́run jáde kúrò ní Bábílónì. Dídé ohùn kejì náà samisi òpin ìtàn fífì èdìdì lé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìríra kẹrin, tí ó sì tún ṣojú fún ìran kẹrin àti ìkẹyìn ti Adventismu Laodíṣíà gẹ́gẹ́ bí ẹni tí ń foríbalẹ̀ fún oòrùn, ní àkókò òfin Ọjọ́ Àìkú tí ó súnmọ́ dé.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Ibusun-iku Pọ́tẹ́sítántì aláìgbọ́ràn, láàrín ìsàlẹ̀ angẹli náà àti ilẹ̀kùn tí a ti pa ti ọdún 1844, jẹ́ àpẹẹrẹ ibusun-iku Adventisimu Laodíṣíà láàrín ìsàlẹ̀ angẹli náà àti ilẹ̀kùn tí a ti pa ti òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Wòlíì láti Júdà ni a sin sínú ibojì kan náà pẹ̀lú wòlíì èké ti Bẹ́tẹ́lì, àti nígbà tí ọba Josiah bẹ̀rẹ̀ àtúnṣe rẹ̀, ó dúró níwájú ibojì gan-an náà. Àtúnṣe ọba Josiah, ẹni tí orúkọ rẹ̀ dúró fún “àwọn ìpìlẹ̀ Ọlọ́run”, bẹ̀rẹ̀ nígbà tí Ọlọ́run bẹ̀rẹ̀ sí í darí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn padà sí àwọn ìpìlẹ̀ náà ní September 11, 2001. Àtúnṣe rẹ̀ ti bẹ̀rẹ̀ nígbà tí a gbé iṣẹ́ ìtúnṣe tẹ́ńpìlì náà kalẹ̀.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Ó sì ṣe ní ọdún kẹtàlá lẹ́yìn mẹ́wàá ìjọba Jóṣíà ọba, pé ọba rán Ṣáfánì ọmọ Aṣáláyà, ọmọ Meṣúlámù, akọ̀wé, sí ilé Olúwa, wí pé, Gòkè lọ sọ́dọ̀ Hilikíà àlùfáà àgbà, kí ó kó iye fàdákà tí a mú wá sínú ilé Olúwa jọ, èyí tí àwọn olùṣọ́ ẹnu-ọ̀nà ti gbà lọ́wọ́ àwọn ènìyàn: kí wọ́n sì fi í lé ọwọ́ àwọn olùṣe iṣẹ́, àwọn tí ń bójú tó ilé Olúwa: kí wọ́n sì fi í fún àwọn olùṣe iṣẹ́ tí ń bẹ nínú ilé Olúwa, láti tún àwọn ibi tí ilé náà ti fọ́ ṣe, fún àwọn gbẹ́nàgbẹ́nà igi, àti àwọn akẹ́kọ̀ọ́ ilé, àti àwọn ọmọ òkúta, àti láti rà igi àti òkúta tí a gbẹ́ láti fi tún ilé náà ṣe. Ṣùgbọ́n wọn kò béèrè ìṣírò owó náà lọ́wọ́ wọn, èyí tí a fi lé ọwọ́ wọn, nítorí pé wọ́n hùwà pẹ̀lú òtítọ́. Hilikíà àlùfáà àgbà sì sọ fún Ṣáfánì akọ̀wé pé, Mo ti rí ìwé òfin nínú ilé Olúwa. Hilikíà sì fi ìwé náà fún Ṣáfánì, ó sì kà á. Ṣáfánì akọ̀wé sì tọ̀ ọba wá, ó sì mú ọ̀rọ̀ padà wá fún ọba, ó sì wí pé, Àwọn ìránṣẹ́ rẹ ti kó owó tí a rí nínú ilé jọ, wọ́n sì ti fi í lé ọwọ́ àwọn tí ń ṣe iṣẹ́, àwọn tí ń bójú tó ilé Olúwa. Ṣáfánì akọ̀wé sì fi hàn fún ọba, wí pé, Hilikíà àlùfáà ti fi ìwé kan fún mi. Ṣáfánì sì kà á níwájú ọba. Ó sì ṣe, nígbà tí ọba gbọ́ ọ̀rọ̀ inú ìwé òfin náà, pé ó ya aṣọ rẹ̀. Ọba sì pàṣẹ fún Hilikíà àlùfáà, àti Ahikámù ọmọ Ṣáfánì, àti Ákíbórì ọmọ Mikáyà, àti Ṣáfánì akọ̀wé, àti Ásáyà ìránṣẹ́ ọba, wí pé, Ẹ lọ, ẹ wádìí lọ́dọ̀ Olúwa fún mi, àti fún àwọn ènìyàn, àti fún gbogbo Júdà, nípa ọ̀rọ̀ inú ìwé yìí tí a rí: nítorí títóbi ni ìbínú Olúwa tí ó ru sí wa, nítorí àwọn baba wa kò fetí sí ọ̀rọ̀ inú ìwé yìí, láti ṣe gẹ́gẹ́ bí gbogbo ohun tí a kọ sí nípa wa. 2 Àwọn Ọba 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Asọtẹ́lẹ̀ pé a ó bí ọmọ kan tí a ó pè ní Josiah, ń tọ́ka sí September 11, 2001, nígbà tí angẹli alágbára náà sọ̀kalẹ̀ wá, tí ó sì darí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn padà sí àwọn ọ̀nà àtijọ́. Ìsọ̀kalẹ̀ yẹn ni a ti fi ìsọ̀kalẹ̀ angẹli kan náà ní August 11, 1840 ṣàpẹẹrẹ tẹ́lẹ̀. Àwọn ìsọ̀kalẹ̀ méjèèjì náà fi àmì ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Islam hàn. Àwòrán-ìtàn ẹni tí orúkọ rẹ̀ ní ìbáṣepọ̀ pẹ̀lú ìtọ́kasí ṣáájú, àti pẹ̀lú ìtẹ̀jáde àsọtẹ́lẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ àsìkò nípa Islam tí a rí nínú Revelation chapter nine verse fifteen, ni Josiah.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Nínú ìsọ̀kalẹ̀ méjèèjì ti áńgẹ́lì Ìfihàn orí kẹwàá tàbí kejìdínlógún, a samisi orúkọ náà “Josiah.” Josiah Litch gbé ìhìnrere Islam kalẹ̀, èyí tí ó ṣẹ ní August 11, 1840, àti ní September 11, 2001, asọtẹ́lẹ̀ ìbí ọmọ kan tí a pè ní Josiah, èyí tí wolíì aláìgbọ́ràn ti gbé kalẹ̀ nínú ìtàn Jeroboamu, ṣẹ ní Adventismu Laodicea bí áńgẹ́lì náà ti darí àwọn ènìyàn ọjọ́-ìkẹyìn Rẹ̀ padà sí ìtàn ìpilẹ̀ṣẹ̀ níbi tí ìfarakanra wolíì aláìgbọ́ràn àti Jeroboamu ti dé ìmúṣẹ rẹ̀. Ẹ̀rí Bíbélì ṣe ìdánimọ̀ àsọtẹ́lẹ̀ kan nípa Josiah tí yóò wá, àti nígbà tí ìtàn tí wolíì aláìgbọ́ràn ṣàpẹẹrẹ rẹ̀ tún ṣe ara rẹ̀ ní 1844, asọtẹ́lẹ̀ rẹ̀ nípa orúkọ náà tún fi ara rẹ̀ sílẹ̀ lẹ́ẹ̀kansi sínú ìtàn àsọtẹ́lẹ̀.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Ní ọjọ́ kẹ́wàá oṣù Kẹ́sàn-án, ọdún 2001, Kìnnìún ẹ̀yà Júdà darí àwọn ènìyàn Rẹ̀ ti ìkẹyìn-ọjọ́ padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, èyí tí ó ṣojú ọdún mẹ́rìndínlọ́gọ́rin tí Òjíṣẹ́ Májẹ̀mú náà fi kọ́ tẹ́ńpìlì kan láti wá sí lójijì ní October 22, 1844. Josiah ti ṣàwárí ègún Mose bí ó ti bẹ̀rẹ̀ iṣẹ́ títún tẹ́ńpìlì náà ṣe. Isaiah ṣojú iṣẹ́ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì gẹ́gẹ́ bí iṣẹ́ ìmúpadàbọ̀sípò.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Wọn yóò sì tún àwọn ibi ahoro àtijọ́ kọ́, wọn yóò gbé àwọn ìparun ìṣáájú dìde, wọn yóò sì tún àwọn ìlú tí ó ti di ahoro ṣe, àwọn ìparun ọ̀pọ̀ ìran. Isaiah 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Iṣẹ́ Jósáyà nínú títúnṣe àti ìmúpadàbọ̀sípò tẹ́ńpìlì náà, ni iṣẹ́ tí Aísáyà fi hàn pé àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn yóò ṣe, nítorí gbogbo àwọn wòlíì sọ̀rọ̀ nípa ọjọ́ ìkẹyìn ju ọjọ́ tí wọ́n gbé ayé wọn lọ. Iṣẹ́ náà pẹ̀lú ni a fi ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn tí wọ́n jáde kúrò ní Bábílónì ní àkókò Ẹ́sírà.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Nítorí àwa jẹ́ ẹrú; ṣùgbọ́n Ọlọ́run wa kò kọ̀ wá sílẹ̀ nínú ìgbèkùn wa, bí kò ṣe pé ó fi àánú hàn sí wa ní ojú àwọn ọba Pérṣíà, láti fún wa ní ìsọdọtun, láti gbé ilé Ọlọ́run wa kalẹ̀, àti láti tún àwọn ibi ìparun rẹ̀ ṣe, àti láti fún wa ní odi kan ní Júdà àti ní Jerúsálẹ́mù. Esra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Iṣẹ́ tí Ẹ́sírà ṣe nígbà tí wọ́n jáde kúrò ní Babiloni ni a ṣeé parí, ó sì ń ṣàfihàn iṣẹ́ ìtúnṣe tẹ́ńpìlì tí Jóṣíà ń ṣe, iṣẹ́ tí Aísáyà fi mọ àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, ó sì bẹ̀rẹ̀ ní September 11, 2001. Nínú Ìfihàn pẹ̀lú, Jòhánù tún fi iṣẹ́ náà mọ̀.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Ohùn náà tí mo gbọ́ láti ọ̀run sì tún bá mi sọ̀rọ̀, ó ní, Lọ gba ìwé kékeré tí ó ṣí sílẹ̀ nínú ọwọ́ angẹli náà tí ó dúró lórí òkun àti lórí ilẹ̀. Mo sì tọ̀ angẹli náà lọ, mo sì wí fún un pé, Fun mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gba á, kí o sì jẹ ẹ tán; yóò mú inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Mo sì gba ìwé kékeré náà nínú ọwọ́ angẹli náà, mo sì jẹ ẹ tán; ó sì dùn nínú ẹnu mi bí oyin: ṣùgbọ́n ní kété tí mo jẹ ẹ tán, inú mi korò. Ó sì wí fún mi pé, Ó yẹ kí o tún sọ àsọtẹ́lẹ̀ níwájú ọ̀pọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n, àti àwọn ọba. A sì fi esùsù kan tí ó dàbí ọ̀pá fún mi: angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì fi sílẹ̀, má sì ṣe wọn ún; nítorí a fi í fún àwọn Kèfèrí: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ ní ẹsẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fún àwọn ẹlẹ́rìí mi méjèèjì ní agbára, wọn yóò sì máa sọ àsọtẹ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan ó lé igba méjì, àti ọgọ́ta, tí wọ́n fi aṣọ ọ̀fọ̀ wọ̀. Ifihan 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Nínú ìpínrọ̀ yìí, Jòhánù dúró fún àwọn Míléráìtì tí wọ́n ti jẹ ìfẹ̀sẹ̀rọ̀ náà tí ó wà ní ọwọ́ áńgẹ́lì náà nígbà tí Ó sọ̀kalẹ̀ ní August 11, 1840, ṣùgbọ́n tí wọ́n sì tún jìyà ìdààmú kíkórò ti October 22, 1844. Nígbà tí ó dúró níbi ìdààmú kíkórò ti 1844, a sọ fún Jòhánù pé òun, gẹ́gẹ́ bí àmì àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, gbọ́dọ̀ tún ìrírí tí 1840 sí 1844 ṣàpẹẹrẹ rẹ̀ ṣe, báyìí ni ó ṣe ń tọ́ka síwájú sí September 11, 2001, àti sí òfin Sunday tí ń bọ̀ láìpẹ́. A sọ fún un pé, “Ìwọ gbọ́dọ̀ tún sọtẹ́lẹ̀ níwájú ọ̀pọ̀lọpọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n, àti àwọn ọba,” tí ó ń ṣàpẹẹrẹ pé gbogbo ayé ni a ó fi ìmọ́lẹ̀ kún nígbà tí áńgẹ́lì náà bá sọ̀kalẹ̀ nínú Ìfihàn orí kejìdínlógún, nígbà tí a tún ìtàn Ìfihàn orí kẹwàá ṣe—“line upon line.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Ní ìbáṣepọ̀ pẹ̀lú ìdánimọ̀ ìtàn tí a ó tún ṣe nígbà tí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn yóò tún sọtẹ́lẹ̀, a sọ fún Jòhánù pé kí ó “dìde kí ó sì wọn” tẹ́ńpìlì Ọlọ́run. “Ìwọ̀n” rẹ̀ ni a dá mọ̀ ní pàtó, nítorí a ti fi í sí ọdún 1844, níbi tí inú rẹ̀ ti di korò nítorí ìdààmú ti October, 22. A sọ fún un pé kí ó wọn tẹ́ńpìlì náà, ṣùgbọ́n kí ó fi àgbàlá sílẹ̀, èyí tí a jẹ́ kó mọ̀ pé ó ṣojú àkókò àwọn Keferi, nígbà tí wọn yóò tẹ àgbàlá náà mọ́lẹ̀ fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún. Ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún náà parí ní 1798. Jòhánù ní láti bẹ̀rẹ̀ ìwọ̀n rẹ̀ ní 1798, kí ó sì fi ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún tó ṣáájú sílẹ̀, níbi tí tẹ́ńpìlì ti ẹ̀mí àti Jérúsálẹ́mù ti ẹ̀mí ti jẹ́ títẹ mọ́lẹ̀. Ó dúró níbi ìdààmú ọdún 1844, nítorí náà láti 1798 sí 1844, ọdún mẹ́rìndínlọ́gọ́ta ni. Àwọn ọdún mẹ́rìndínlọ́gọ́ta wọ̀nyí ṣojú tẹ́ńpìlì náà.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Nígbà tí Jòhánù, gẹ́gẹ́ bí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn yóò tún sọ̀rọ̀ àsọtẹ́lẹ̀, gẹ́gẹ́ bí wọ́n ti ṣe láti ọdún 1840 títí dé 1844, wọn yóò bẹ̀rẹ̀ nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ ní ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Íslámù. Iṣẹ́ wọn ti tún sọ̀rọ̀ àsọtẹ́lẹ̀ yóò béèrè iṣẹ́ ìwọ̀n tẹ́ńpìlì náà, iṣẹ́ náà sì yóò dúró fún ìwádìí àwọn “ọ̀nà àtijọ́”, èyí tí ó jẹ́ ìtàn tí “tẹ́ńpìlì” náà ṣàpẹẹrẹ, tí ó bẹ̀rẹ̀ ní àkókò òpin ní 1798, tí ó sì parí pẹ̀lú ìbànújẹ́ ńlá ti 1844. Bí wọ́n ṣe bẹ̀rẹ̀ iṣẹ́ wọn ti ìwádìí àwọn ọ̀nà àtijọ́ ti Jeremiah, èyí tí í ṣe “tẹ́ńpìlì ọdún mẹ́rìndínláàádọ́rin” ti Jòhánù, a rí ègún Mósè nínú àwókù tí a ti fọ́n ká sí gbogbo tẹ́ńpìlì náà, a sì mú àsọtẹ́lẹ̀ nípa Josiah tí yóò wá ṣẹ. Iṣẹ́ Josiah ni Isaiah tún fi hàn lẹ́ẹ̀kansi pẹ̀lú:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Àwọn tí yóò sì ti inú rẹ jáde ni yóò tún àwọn ibi ahoro àtijọ́ kọ́; ìwọ yóò gbé àwọn ìpìlẹ̀ ọ̀pọ̀lọpọ̀ ìran dìde; a ó sì máa pè ọ ní, Atúnṣe ibi ìfọ̀; Olùmú ọ̀nà padà bọ̀ sípò kí a lè máa gbé inú wọn. Isaiah 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn ni wọ́n yóò tún àwọn “ọ̀nà láti máa gbé inú wọn” ṣe, èyí tí ó jẹ́ “àwọn ọ̀nà àtijọ́” ti Jeremiah. Wọ́n ní láti tún àwọn ibi ìparun àtijọ́ kọ́, gẹ́gẹ́ bí àwọn òṣìṣẹ́ nínú ìtàn Josiah àti Ezra ṣe ń ṣe àṣeparí. Wọ́n ní láti lo ọ̀nà ìṣe “ìlà lórí ìlà,” nítorí wọn kì yóò kan “gbé dìde” ìtàn ìpìlẹ̀ Adventism nìkan, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ tẹ́ńpìlì ọdún mẹ́rìndínlọ́gọ́rin, ṣùgbọ́n nípa ṣíṣe bẹ́ẹ̀ wọ́n tún ní láti “gbé àwọn ìpìlẹ̀ ọ̀pọ̀lọpọ̀ ìran dìde.” Wọ́n ní láti mọ̀ pé gbogbo ìṣísẹ̀ àtúnṣe ni ó ń ṣojú iṣẹ́ ìpìlẹ̀ kan, pé “ìlà lórí ìlà,” ni ó ń tọ́ka sí àwọn ìpìlẹ̀ ọjọ́ ìkẹyìn láti 1798 sí 1844. Wọ́n ní láti tún “ìhò náà” ṣe, ìhò náà sì ń ṣojú ìbẹ̀rẹ̀ ìfọ́ kan nínú ohun èlò tàbí ògiri tí ó ń ṣí ọ̀nà sílẹ̀ fún àjálù mìíràn tí yóò tẹ̀ lé e. “Ìhò” tí a ní láti tún ṣe ni ìṣọ̀tẹ̀ 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Nígbà tí Josiah dé ní September 11, 2001, àwọn ènìyàn Ọlọ́run ìkẹyìn-ọjọ́ padà sí àwọn ọ̀nà àtijọ́ Jeremiah, wọ́n sì bẹ̀rẹ̀ sí í wọn ìtàn àwọn Millerite. Wọ́n ṣàwárí “ìhò náà.” Wọ́n dá ìtòótọ́ àwọn iyebíye inú àlá Miller mọ̀ bí wọ́n ṣe ń kọ́ “àwọn ibi ahoro àtijọ́.” Wọ́n ṣàwárí “àkókò méje,” gẹ́gẹ́ bí Josiah náà ti ṣe, wọ́n sì tún ìtòótọ́ Lefitiku ogún-ún àti mẹ́fà ṣe, nípa bẹ́ẹ̀ wọ́n sì gbé “àwọn ahoro ìṣáájú” dìde. Nígbà tí wọ́n tún “ìṣáájú” àti “ìkẹyìn” àwọn ahoro Lefitiku ogún-ún àti mẹ́fà ṣe, nígbà náà ni wọ́n mọ̀ pé ọ̀kan parí ní 1798, èkejì sì parí ní 1844. Nípa bẹ́ẹ̀, iṣẹ́ wọn ti gbígbé àwọn ahoro ìṣáájú dìde ni “ọ̀pá” gan-an tí a fi fún Johanu, èyí tí ó jẹ́ kí ó lè wọn tẹ́ńpìlì náà.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Kiniun ti ẹya Juda mu àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́, kí wọ́n lè rí ìhìnrere òjò ìkẹ́yìn náà, àti pé ìhìnrere òjò ìkẹ́yìn náà ni ìhìnrere Islam ti ègbé kẹta. Nígbà tí wọ́n nígbẹ̀yìn-gbẹ́yàà ṣàwárí àwọn tábìlì mímọ́ méjì ti Habakkuk, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn àtẹ́ ìṣàkóso aṣáájú-ọ̀nà 1843 àti 1850, wọ́n rí i pé ìpìlẹ̀ náà ní “àwọn ègbé mẹ́ta” ti Ìfihàn orí kẹjọ nínú, àti pé ègbé kejì ti parí ní ìtàn ìpìlẹ̀ níbi tí a ti gbé tẹ́ńpìlì àwọn Millerite ró. Nígbà náà ni wọ́n mọ̀ pé òye ìlànà ìlò mẹ́ta ti àwọn àsọtẹ́lẹ̀ ni Kiniun ti ẹya Juda ti ti fi lélẹ̀ tẹ́lẹ̀, kí, nígbà tí wọ́n bá padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, wọ́n lè mọ̀ “ìsinmi àti ìtura,” èyí tí í ṣe ìhìnrere òjò ìkẹ́yìn ti ègbé kẹta, tí a fi àwọn ẹlẹ́rìí méjì ti ègbé kìíní àti ègbé kejì dá mọ̀ tí a sì fi múlẹ̀.

We will continue this study in the next article.

A ó bá ìkẹ́kọ̀ọ́ yìí lọ ní àpilẹ̀kọ tí ó tẹ̀lé.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Ọ̀tá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ẹ̀tàn ọgbọ́n rẹ̀ ni a pèsè láti mú kí ọkàn àwọn ènìyàn yà kúrò lọ́dọ̀ àwọn ewu àti ojúṣe wákàtí yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi wá láti ọ̀run láti fi fún Johanu nítorí àwọn ènìyàn Rẹ̀ sí asán. Wọ́n kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa gan-an kò ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí kí a fi àkíyèsí àkànṣe sí wọn. Wọ́n sọ òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run di asán, wọ́n sì gba ìrírí àwọn ènìyàn Ọlọ́run ti ìgbà àtijọ́ wọn lọ́wọ́ wọn, ní fífi ìmọ̀ èké dípò rẹ̀ fún wọn.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “ ‘Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’ Jeremiah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kí ẹnikẹ́ni má ṣe wá ya àwọn ìpìlẹ̀ ìgbàgbọ́ wa kúrò—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa nípasẹ̀ ìkẹ́kọ̀ọ́ ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípasẹ̀ ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ọdún àádọ́ta sẹ́yìn. Àwọn ènìyàn lè rò pé wọ́n ti rí ọ̀nà tuntun kan àti pé wọ́n lè fi ìpìlẹ̀ tí ó lágbára jù èyí tí a ti fi lélẹ̀ lọ. Ṣùgbọ́n èyí jẹ́ ìtànjẹ ńlá. Kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ bí kò ṣe èyí tí a ti fi lélẹ̀.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ní àtẹ̀yìnwá, ọ̀pọ̀lọpọ̀ ènìyàn ti gbìyànjú láti kọ́ ìgbàgbọ́ tuntun, láti fi àwọn ìlànà tuntun kalẹ̀. Ṣùgbọ́n báwo ni ilé tí wọ́n kọ́ náà ṣe pẹ́ tó dúró? Kò pẹ́ tán, ó wó lulẹ̀, nítorí a kò fi í lélẹ̀ lórí Àpáta.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ṣé àwọn ọmọ-ẹ̀yìn àkọ́kọ́ kò ní láti dojú kọ àwọn ọ̀rọ̀ ènìyàn bí? Ṣé wọn kò ní láti fetí sí àwọn ẹ̀kọ́ èké, lẹ́yìn náà, nígbà tí wọ́n bá ti ṣe ohun gbogbo tán, kí wọ́n dúró ṣinṣin, ní wí pé: ‘Nítorí kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ ju èyí tí a ti lélẹ̀ lọ’? 1 Corinthians 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nítorí náà, a ní láti dì íbẹ̀rẹ̀ ìgbọ́kànlé wa mú ṣinṣin títí dé òpin. A ti fi ọ̀rọ̀ agbára ránṣẹ́ láti ọ̀dọ̀ Ọlọ́run àti láti ọ̀dọ̀ Kristi sí àwọn ènìyàn yìí, ní mímú wọn jáde kúrò nínú ayé, ní ìgbésẹ̀ ní ìgbésẹ̀, sínú ìmọ́lẹ̀ kedere ti òtítọ́ ìsinsin yìí. Pẹ̀lú ètè tí iná mímọ́ ti kàn, àwọn ìránṣẹ́ Ọlọ́run ti kéde ìránṣẹ́ náà. Ìsọ̀rọ̀ àtọ̀runwá ti fi èdìdì rẹ̀ lé òtítọ́ tí a kéde, gẹ́gẹ́ bí ohun tòótọ́.” Testimonies, ìdì 8, 296, 297.

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