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# The Book of Daniel - Number Seventy-Five

Ìwé Dáníẹ́lì - Nọ́mbà Àádọ́rin-dín-lógún

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Àwọn Àfíwéra Wòlíì: Láti Ọ̀rọ̀ Aísáyà Dé Ìfihàn Àwọn Ọjọ́ Òní

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Gẹ́gẹ́ bí Isaiah ṣe mú ìránṣẹ́ tí àádọ́ta-lẹ́ẹ̀dógún ọdún náà dúró fún wa kalẹ̀ (orí keje, ẹsẹ̀ kẹjọ) fún aṣáájú búburú Jerusalẹmu, ó ṣe é ní ọ̀dọ̀ “pápá onífulla” àti “ìpẹ̀yà ọ̀nà omi adágún òkè,” ní ọdún 742 BC. 742 BC dúró fún 1863, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ hàn gẹ́gẹ́ bí àpèjúwe òpin. Ìṣọ̀tẹ̀ 1863 náà sì tún dúró fún òfin Àìkú ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan hàn gẹ́gẹ́ bí àpèjúwe òpin ohun náà. 1863 ni ìbẹ̀rẹ̀ ìjọ Adventisti Laodicea tí a forúkọsílẹ̀ lábẹ́ òfin, ìjọ náà sì ni a fi sí ahoro ní “ìmìtìtì ńlá” ti òfin Àìkú ọjọ́ Àìkú. Báwo ni ilé-iṣẹ́ kan tí Ìpínlẹ̀ ń ṣàkóso rẹ̀ lábẹ́ òfin (kì í ṣe ìdákẹ́jẹ̀ rẹ̀ pé Ìjọ ló ń ṣàkóso Ìpínlẹ̀), ṣe lè máa bá a lọ láti gbé ọjọ́ ìsinmi ọjọ́ keje ga, ní àsìkò tí ìjọba kan náà náà fi òfin dè ìjọsìn ní ọjọ́ keje?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Ní ìbẹ̀rẹ̀ àti ní òpin iṣẹ́ ìránṣẹ́ Kristi, Ó wẹ tẹ́ńpìlì náà mọ́. Ní ìwẹ̀nùmọ́ tẹ́ńpìlì àkọ́kọ́ náà, Kristi fi hàn pé àwọn aṣáájú ti sọ “ilé Baba rẹ̀” di ihò àwọn olè, ṣùgbọ́n ní ìwẹ̀nùmọ́ tẹ́ńpìlì ìkẹyìn náà, Ó ti fi hàn pé “ilé wọn” ni a fi sílẹ̀ fún wọn ní ahoro. Ísírẹ́lì àtijọ́ jẹ́ àpẹẹrẹ Ísírẹ́lì òde-òní. Ó gbé tẹ́ńpìlì àwọn Mílléráítì kalẹ̀, Ó sì wẹ̀ ẹ́ mọ́ ní ìbẹ̀rẹ̀ Adventism, ṣùgbọ́n ní ìwẹ̀nùmọ́ ìkẹyìn, ìwẹ̀nùmọ́ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlọ́gbọ̀n, Adventism Laodíkíà ni a tú jáde kúrò ní ẹnu Rẹ̀, àti “ilé wọn” ni a sì fi sílẹ̀ ní ahoro.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Aísáyà wà lẹ́gbẹ̀ẹ́ pápá aláfọ̀ nígbà tí ó dojú kọ ọba Áhásì. Pápá aláfọ̀ náà dúró fún ìwẹ̀nùmọ́ tí Ańgẹ́lì Májẹ̀mú, ẹni tí ó yóò sì wá sí tẹ́ńpìlì Rẹ̀ lójijì, ṣe, tí ó sì ń wẹ àwọn ọmọ Léfì mọ́ gẹ́gẹ́ bí ẹni pé pẹ̀lú “ọṣẹ́ aláfọ̀.” Ìwẹ̀nùmọ́ yìí ni a ṣe ní ìbẹ̀rẹ̀ Ìsẹ̀lẹ̀ Adventism, a sì tún ṣe é lẹ́ẹ̀kansi ní òpin.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Kíyèsí i, èmi yóò rán ońṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi; Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì wá sí tẹ́ńpìlì rẹ̀ lójijì, àní ońṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsí i, yóò wá, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì lè dúró nígbà tí yóò farahàn? nítorí ó dàbí iná afínmọ́, ó sì dàbí ọṣẹ́ alágbà-fún aṣọ: Yóò sì jókòó bí afínmọ́ àti aṣọmọ́ fàdákà: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọn mọ́ bí wúrà àti fàdákà, kí wọn lè fi ọrẹ òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ọjọ́ ayé àtijọ́, àti gẹ́gẹ́ bí àwọn ọdún ìṣáájú. Malaki 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Aísáyà pàdé Áhásì, pẹ̀lú àmì ọmọ rẹ̀, ẹni tí orúkọ rẹ̀ ń ṣàpẹẹrẹ pé ní ọjọ́ ìkẹyìn “àwọn àjẹ́kù yóò padà.” Àwọn àjẹ́kù ni àwọn tí “ń padà.” Aísáyà pàdé ọba búburú Áhásì ní àkókò ìtàn ìwẹ̀nùmọ́ tẹ́ńpìlì, èyí tí ó bẹ̀rẹ̀ nínú ìtàn àwọn Millerite ní ọdún 1844, tí a sì mú un dé ìparí nípa àìgbọràn ní ọdún 1863. Ní ọjọ́ ìkẹyìn ìwẹ̀nùmọ́ náà ni ìtàn ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rin mẹ́rìnlélọ́gọ́rin. Bí àwọn Millerite bá ti tẹ̀lé ìpèsè àtọ̀runwá tí Ọlọ́run ṣí sílẹ̀ lẹ́yìn ọdún 1844, wọn ì bá ti parí iṣẹ́ náà.

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

> “Bí àwọn Adventist, lẹ́yìn ìdààmú ńlá ti ọdún 1844, bá ti di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì bá ti tẹ̀síwájú ní ìṣọ̀kan nínú ìpèsè Ọlọ́run tí ó ń ṣí sílẹ̀, nípa gbígbà ìránṣẹ́ áńgẹ́lì kẹta àti nípasẹ̀ agbára Ẹ̀mí Mímọ́ kíkéde rẹ̀ fún ayé, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti ṣiṣẹ́ lọ́na agbára púpọ̀ pọ̀ mọ́ ìsapá wọn, iṣẹ́ náà ì bá ti parí, Kristi sì ì bá ti ti wá ní ìgbà pípẹ́ yìí láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀lé ìdààmú náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ Advent fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni a ṣe dí iṣẹ́ náà lọ́wọ́, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ara Adventist bá ti darapọ̀ lórí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ìtàn wa ì bá ti yàtọ̀ síi tó bẹ́ẹ̀!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Ikùnà láti “tẹ̀síwájú ní ìṣọ̀kan nínú ìṣípayá ìtọ́sọ́nà Ọlọ́run,” mú wọn wọ ipò Laodicea ní ọdún 1856, ìṣọ̀tẹ̀ tí ó sì tẹ̀lé e ní ọdún 1863 sì samisi ìbẹ̀rẹ̀ ìrìnàjò asán nínú aginjù tí Ísírẹ́lì ìgbàanì ti fi ṣe àpèjúwe rẹ̀ nígbà tí wọ́n kùnà nínú ìdánwò wọn ẹ̀ẹ̀kẹwàá àti ìkẹyìn, tí a sì dá wọn lẹ́bi lẹ́yìn náà láti kú nínú aginjù ní àkókò ogójì ọdún tí ó tẹ̀lé.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Ọmọkùnrin Isaiah fi ìlérí náà hàn pé ní ìwẹ̀nù mímọ́ tẹ́ńpìlì ìkẹyìn ní ọjọ́ ìkẹyìn, “àwọn ìyókù yóò padà.” Jeremiah ni a fi ṣàpẹẹrẹ “ìpadà” wọn, ẹni tí a ṣe ìlérí fún pé bí ó bá “padà,” yóò di olùṣọ́ Ọlọ́run. Ẹgbẹ̀rún kan lé ní ọgọ́rùn-ún mẹ́rìnlélógójì ni àwọn wọ́n-ọn tí wọ́n ti padà láti inú ìrètí tí ó bàjẹ́.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Àwọn tí wọ́n jẹ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ti ní ìrírí ìdàsíyà kan, wọ́n sì dúró de Olúwa wọn. A ti fi wọ́n ṣàpẹẹrẹ nípasẹ̀ àwọn wúńdíá ọlọ́gbọ́n nínú ìtàn Millerite, àti nínú àwọn ìtàn ìbẹ̀rẹ̀ àti ìparí méjèèjì, a darapọ̀ ọ̀pá méjì di orílẹ̀-èdè kan ṣoṣo, ní àkókò ìtújáde Ẹ̀mí Mímọ́ ní àkókò Ẹkún Òru.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Ọba búburú Áhásì dúró gẹ́gẹ́ bí àwòrán aṣáájú ilẹ̀ Júdà tí yóò ti gbọ́ ìránṣẹ́ náà, ṣùgbọ́n tí wọ́n kọ ìránṣẹ́ tí Ísáyà gbé kalẹ̀; nípa ṣíṣe bẹ́ẹ̀, wọ́n “yóò sì kọsẹ̀, wọ́n á sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹ́kùn tì wọ́n, a ó sì mú wọn.” Wọ́n ni àwọn tí “ń wá sọ́dọ̀ àwọn tí ó ní ẹ̀mí àjèjì, àti sọ́dọ̀ àwọn oṣó tí ń peep, tí ń sọ̀rọ̀ kẹ́lẹ́kẹ́lẹ́,” èyí tí ó dúró fún ìrírí ẹ̀mí èké tí wọ́n tẹrí ba bí wọ́n ṣe ń gba ìtanjẹ agbára náà ti 2 Tẹsalóníkà. Ìkọ̀sílẹ̀ Áhásì sí ìránṣẹ́ Ísáyà ní ọdún 742 BC bá a mu pẹ̀lú 1863, nígbà tí a kọ ìránṣẹ́ Mílà. Ísáyà jẹ́ àpẹẹrẹ Mílà, ìránṣẹ́ sì ti Ísáyà àti ti Mílà méjèèjì dá lórí “àkókò méje,” tí ó rí ibi ìdìmọ̀ rẹ̀ ní ẹsẹ̀ kẹjọ, nínú orí keje ti Ìwé Ísáyà. Ọmọ Mílà (ọmọ Ísáyà) dúró fún ìṣísẹ̀ Élíjà tí ń bọ̀ wá ní àwọn ọjọ́ ìkẹyìn.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Ìkéde ìdájọ́ sí Áhásì nítorí ìkọ̀sílẹ̀ rẹ̀ ní pẹ̀lú àsọtẹ́lẹ̀ pé ọba àríwá yóò ṣẹ́gun rẹ̀, ẹni tí ó jẹ́ ní àwọn ọjọ́ ìkẹyìn àjọṣepọ̀ mẹ́ta ti Róòmù Òde-Òní, tí ìjọba póòpù ń ṣàkóso lórí rẹ̀.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> OLúWA sì tún bá mi sọ̀rọ̀, ó ní, Nítorí tí àwọn ènìyàn wọ̀nyí kọ àwọn omi Ṣílóà tí ń ṣàn díẹ̀díẹ̀, tí wọ́n sì ń yọ̀ nínú Résínì àti ọmọ Rémálíà; nítorí náà, wò ó, Olúwa ń mú omi odò náà wá sórí wọn, tí ó lágbára tí ó sì pọ̀, àní ọba Ásíríà àti gbogbo ògo rẹ̀: yóò sì gòkè lórí gbogbo àfonífojì rẹ̀, yóò sì ṣàn kọjá gbogbo etí bèbè rẹ̀: yóò sì la Júdà kọjá; yóò kún dénú, yóò sì ṣàn kọjá, yóò dé àyà ọ̀rùn gan-an; ìtànkálẹ̀ ìyẹ́ rẹ̀ yóò sì kún ìwọ̀n ilẹ̀ rẹ, ìwọ Immanuẹli. Isaiah 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Aísáyà pàdé ọba búburú Áhásì ní òpin ọ̀nà amúnisàn omi adágún òkè, àti pé bí ó tilẹ̀ jẹ́ pé àìdájú wà láàárín àwọn òpìtàn Bíbélì àti àwọn akọ́ṣàwárí nípa ohun ìjìnlẹ̀ ilẹ̀ bóyá adágún òkè náà jẹ́ adágún kan náà pẹ̀lú adágún Sílóámù ní àkókò Kristi, àyíká ọ̀rọ̀ àsọtẹ́lẹ̀ Aísáyà mú gbogbo iyèméjì kúrò, nítorí Aísáyà fi hàn pé ọba àríwá yóò wá sórí Áhásì, nítorí pé ó ti kọ omi Ṣílóà tí ń ṣàn díẹ̀díẹ̀. “Ṣílóà” ni orúkọ tí Májẹ̀mú Láéláe fi n pe “Sílóámù” nínú Májẹ̀mú Titun.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Ní adágún Siloam ni Jesu ti mú ọkùnrin afọ́jú náà láradá, àti ọba búburú Ahasi dúró fún aṣáájú afọ́jú ti Laodicea, ní 1863 pẹ̀lú, àti ní òfin Ọjọ́-Ìsinmi tí ń bọ̀ láìpẹ́, àwọn tí ó kọ̀ láti jẹ́ kí a mú wọn láradá. “Shiloah” àti “Siloam” túmọ̀ sí “ẹni tí a rán,” àti pé a rán ìránṣẹ́ kan láti ọ̀dọ̀ Baba sí Ọmọ, ẹni tí ó sì fi í fún Gabrieli àti àwọn angẹli mímọ́ láti gbé e dé ọ̀dọ̀ Isaiah, ẹni tí ó mú ìránṣẹ́ tí a “rán” láti ọ̀run wá sí ọ̀dọ̀ aṣáájú afọ́jú ti Laodicea.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Òpópónà láti inú adágún òkè, níbi tí Isaiah ti gbé ìhìn náà kalẹ̀, ṣàpẹẹrẹ ibi tí a ti ń fi òjò Ẹ̀mí Mímọ́ ránṣẹ́ sí àwọn ènìyàn Ọlọ́run, gẹ́gẹ́ bí àwọn paipu wúrà nínú ìran Sekariah ti ṣàpẹẹrẹ pẹ̀lú, tàbí àtẹ̀gùn inú àlá Jakọbu.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Èyí tí Ọlọ́run ti pèsè fún wa ni a ṣàpẹẹrẹ rẹ̀ nínú Sekaráyà, orí 3 àti 4, àti 4:12–14: ‘Mo sì dáhùn lẹ́ẹ̀kan sí i, mo sì wí fún un pé, Kí ni ẹ̀ka igi ólífì méjèèjì wọ̀nyí tí, nípasẹ̀ àwọn paipu wúrà méjèèjì, ń tú òróró wúrà jáde láti inú ara wọn? Ó sì dáhùn, ó sì wí fún mi pé, Ṣé ìwọ kò mọ ohun tí wọ̀nyí jẹ́? Mo sì wí pé, Rárá, Olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni àwọn ẹni méjì tí a ti fi òróró yàn, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Olúwa kún fún ohun èlò. Kò ní àìní ọ̀nà kankan. Nítorí àìní ìgbàgbọ́ wa, ìfẹ́ ayé wa, ọ̀rọ̀ wa tí kò ní iye, àìgbàgbọ́ wa, tí a sì ń fi hàn nínú ọ̀rọ̀ wa, ni àwọn òjìji òkùnkùn fi ń kó ara wọn jọ yí wa ká. A kò fi Kristi hàn nínú ọ̀rọ̀ tàbí nínú ìwà gẹ́gẹ́ bí Ẹni tí ó lẹ́wà pátápátá, àti gẹ́gẹ́ bí ẹni àkọ́kọ́ láàrín ẹgbẹ̀rún mẹ́wàá. Nígbà tí ọkàn bá tẹ́lọ́rùn láti gbé ara rẹ̀ sókè sí asán, Ẹ̀mí Olúwa lè ṣe kékèké fún un. Ìran wa tí kì í rí jìn ń wo òjìji, ṣùgbọ́n kò lè rí ògo tí ó wà lẹ́yìn rẹ̀. Àwọn áńgẹ́lì ń di ẹ̀fúùfù mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin oníbínú tí ń wá láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Ṣé a ó ha sùn lórí etí pẹ̀pẹ̀ ayé àìnípẹ̀kun gan-an? Ṣé a ó jẹ́ aláìlágbára ní ìmọ̀lára, tútù, tí a sì ti kú? Ọ̀, ìbá ṣe pé nínú àwọn ìjọ wa ni a lè ní Ẹ̀mí àti èémí Ọlọ́run tí a fi mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, ẹnu-ọ̀nà náà sì rọ. Ṣùgbọ́n bí a ṣe ń gba ẹnu-ọ̀nà rọ náà kọjá, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, ìdìpọ̀ 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Òróró wúrà” náà ni àwọn ìránṣẹ́-ọ̀rọ̀ Ẹ̀mí Ọlọ́run tí ń sọ̀kalẹ̀ wá láti inú adágún òkè gba ọ̀nà ìṣàn náà, èyí tí í ṣe àwọn paipu wúrà méjì náà, tí í ṣe ẹlẹ́rìí méjì ti Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀, tàbí Májẹ̀mú Láéláé àti Májẹ̀mú Titun, tàbí òfin àti àwọn wòlíì, tàbí Mósè àti Élíjà.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni-òróró tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Satani rí gẹ́gẹ́ bí kerubu aláàbò. Nípa ọwọ́ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ àìdákẹ́jẹ mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà dúró fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa ṣẹ́ẹ̀rẹ̀, kí wọ́n sì má bàa kú tán. Bí kò ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ibi ìbá ti ní àkóso pátápátá lórí ènìyàn.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run lójú-kúrò ní ọlá nígbà tí a kò bá gba àwọn ìfihàn tí ó rán sí wa. Ní báyìí ni a ṣe ń kọ̀ láti gba òróró wúrà tí yóò tú sínú ọkàn wa kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè náà bá dé pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́ náà, tí wọn kò sì ti tọju oore-ọ̀fẹ́ Kristi sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì ṣetán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, ìgbésí ayé wọn sì bàjẹ́ pátápátá. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ti ṣe pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò dà sínú ọkàn wa lọ́nà púpọ̀. Nípasẹ̀ àwọn paipu wúrà, a óo fi òróró wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìmólẹ̀ didán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ìhìn tí Áhásì ń kọ̀ ni ìhìn Ẹkún Àárín Òru, èyí tí yóò ti dé ìkẹyìn rẹ̀ nínú ìbọ̀wá kejì Kristi, bí ìdarí Láódíkíà bá ti gba ìhìn sí Láódíkíà tí a “rán” sí wọn ní ọdún 1856. Ìhìn náà yóò sì ti gbòòrò dé ìkígbe ńlá, àwọn ènìyàn Ọlọ́run yóò sì ti parí iṣẹ́ náà, wọ́n á sì ti wà ní àlàáfíà. Dípò bẹ́ẹ̀, wọ́n padà sí èébì tí a ti gbà wọ́n là kúrò nínú rẹ̀.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

A ṣojú Isaiah àti Ahasi gẹ́gẹ́ bí ẹni tí wọ́n wà nínú ìlànà ìwẹ̀nùmọ́ ní pápá aláfọ̀, èyí tí Ańgẹ́lì Májẹ̀mú ń mú ṣẹ ní Malaki orí kẹta. Ní ọ̀nà àpẹẹrẹ ni a fi gbé wọn kalẹ̀ sí ibi tí “òróró” (ìfiránṣẹ́ kan) ti ń dà jáde nínú ìran Sekariah, àti ní àwọn ọjọ́ ìkẹyìn, ìfiránṣẹ́ Isaiah sí Ahasi ni ìfiránṣẹ́ Islam ti Ègbẹ́ kẹta; ó jẹ́ ìfiránṣẹ́ ìtàn aṣírí ti ààrá méje; ó jẹ́ ìfiránṣẹ́ pé ẹ̀kẹjọ wà nínú àwọn méje; ó jẹ́ ìfiránṣẹ́ ọgbà àjàrà; ó jẹ́ ìfiránṣẹ́ “Òtítọ́,” tí gbogbo wọn jẹ́ àwọn èròjà Ìfihàn Jesu Kristi, èyí tí ní àwọn ọjọ́ ìkẹyìn ń mú ìwẹ̀nùmọ́ jáde tí pápá aláfọ̀ dúró fún.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Ó jẹ́, ó sì tún jẹ́, ìhìnrere “àwọn ìgbà méje,” tí ó yí padà láti ọ̀dọ̀ òkúta ìpìlẹ̀ Miller, sí orí igun náà; nítorí pé òótọ́ àkọ́kọ́ ni ó jẹ́, nítorí náà ó gbọdọ̀ jẹ́ òótọ́ ìkẹyìn. Ọdún 1863 samisi ìparí ìlànà ìwẹ̀nùmọ́ kan tí ó bẹ̀rẹ̀ pẹ̀lú ìdẹ̀gbẹ̀yà angẹli kẹta ní October 22, 1844, tí ó sì parí ní ìmọ́lẹ̀ “àwọn ìgbà méje” ní 1856. Ní 1844, ìmọ́lẹ̀ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún samisi ìbẹ̀rẹ̀ kan tí ó darí sí òpin tí ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún samisi. Síbẹ̀, ìfọ́jú Laodicea ní ìbẹ̀rẹ̀ àti ní òpin, kọ̀ láti rí ìbáṣepọ̀ àwọn ìran méjèèjì náà. Ọdún 1863 dúró gẹ́gẹ́ bí ìparí ìlànà ìwẹ̀nùmọ́ kan tí ó máa ń ṣẹlẹ̀ ní gbogbo ìgbà tí a bá tú ìdì èdìdì kúrò lórí ìhìnrere kan, a sì tú ìdì èdìdì kúrò lórí ìhìnrere angẹli kẹta ní October 22, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Ìmọ́lẹ̀ angẹli kẹta tí a ṣí sílẹ̀ ní 1844 kì í ṣe ìmọ́lẹ̀ kan ṣoṣo; ó jẹ́ ohun tí Sister White tọ́ka sí gẹ́gẹ́ bí “ìmọ́lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta.” Ìmọ́lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta bẹ̀rẹ̀ ní 1844, ó sì ń bá a lọ láti tẹ̀síwájú títí àkókò ìdánwò yóò fi parí; ṣùgbọ́n nígbà tí ó kọ́kọ́ dé, àti nígbà tí yóò parí ní ìkẹyìn, àkókò ìdánwò pàtó kan wà fún angẹli kẹta. Àwọn àkókò ìdánwò wọ̀nyẹn, ní ìbẹ̀rẹ̀ àti ní òpin, tún ṣàfihàn ìlànà ìdánwò kan tí Daniel ṣojú fún gẹ́gẹ́ bí “ìbísí ìmọ̀,” èyí tí ó tún jẹ́ ìmọ́lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Ìlànà ìdánwò náà ní ìbẹ̀rẹ̀ bẹ̀rẹ̀ ní ọdún 1844, ìmọ́lẹ̀ tí ń tẹ̀síwájú sì ń pọ̀ sí i nínú ìmọ̀ títí ó fi dé ìparí rẹ̀ ní ọdún 1856. Ìmọ́lẹ̀ ìbẹ̀rẹ̀ àti ìmọ́lẹ̀ ìparí ti àkókò ìdánwò náà ni àwọn ìran méjì inú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá, èyí tí ó dúró fún ìpìlẹ̀ àti ọ̀pá àárín Adventism.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Àkókò ìdánwò ti áńgẹ́lì àkọ́kọ́ bẹ̀rẹ̀ ní August 11, 1840, ó sì parí ní ìbànújẹ àkọ́kọ́ ní April 19, 1844. Nígbà náà ni àkókò ìdánwò ti áńgẹ́lì kejì bẹ̀rẹ̀, ó sì tẹ̀síwájú títí di October 22, 1844. Ní àkókò yẹn ni áńgẹ́lì kẹta dé, àkókò ìdánwò ti áńgẹ́lì kẹta sì tẹ̀síwájú títí di ìgbà tí Adventism Laodicea kọ ìmọ́lẹ̀ áńgẹ́lì kẹta ní 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Àkókò ìdánwò ti áńgẹ́lì kẹta fún Adventismu ti àwọn Míllérì ní ìbẹ̀rẹ̀ àti òpin, àti pé ìbẹ̀rẹ̀ àti òpin náà gbọ́dọ̀ ṣojú ohun kan náà; nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun náà nígbà gbogbo. Ìṣípayá ìmọ́lẹ̀ tí ń tẹ̀síwájú ti áńgẹ́lì kẹta ni ìmọ́lẹ̀ ìfarahàn náà (ìran “mareh”), ti ẹsẹ̀ kẹrìnlá, nínú orí kẹjọ ìwé Dáníẹ́lì. Òpin ìmọ́lẹ̀ tí ń tẹ̀síwájú ti áńgẹ́lì kẹta ni ìmọ́lẹ̀ ìtẹ̀mọ́lẹ̀ ibi mímọ́ àti ogun náà (ìran “chazon”), ti ẹsẹ̀ kẹtàlá. Àwọn ìran méjèèjì náà wúlò pọ̀ mọ́ ara wọn ní ọ̀nà àsọtẹ́lẹ̀.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Nígbà náà ni ìwọ yóò mú kí a fún ìpè jubili ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ óo mú kí a fún ìpè náà káàkiri gbogbo ilẹ̀ yín. Lefitiku 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Ipè tí a ní láti fún ní ọjọ́ Ìwẹ̀nùmọ́, èyí tí ó jẹ́ October 22, 1844, ni ipè Jubilee, èyí tí ó ṣàpẹẹrẹ àkókò mímọ́ ti ọdún méje, èyí tí àpapọ̀ rẹ̀ jẹ́ ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún méjìlélógún ọjọ́. Olúwa ní ète láti darí Ísírẹ́lì ìgbàanì wọ Ilẹ̀ Ìlérí ní tààrà, ṣùgbọ́n ìṣọ̀tẹ̀ wọn dá èyí dúró. Olúwa ní ète láti darí Ísírẹ́lì òde-òní wọ Ilẹ̀ Ìlérí ní tààrà, ṣùgbọ́n ìṣọ̀tẹ̀ dá èyí dúró. Bí Ísírẹ́lì òde-òní bá ti gbọ́ràn sí ìmọ́lẹ̀ tí ń tẹ̀síwájú ti áńgẹ́lì kẹta, wọn ì bá ti kìlọ̀ fún ayé, Olúwa sì ì bá ti padà wá ní ju ọgọ́rùn-ún ọdún kan sẹ́yìn lọ.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Kí èyí lè ṣẹlẹ̀, Olúwa ìbá ti ní láti ṣiṣẹ́ ìyípadà kan láàárín àwọn ọmọ ẹgbẹ́ Míllẹ́ráítì, a sì fi ìyípadà náà hàn gẹ́gẹ́ bí àṣírí Ọlọ́run nínú Ìwé Mímọ́. Bí Àdífẹ́ńtísìmù bá ti tẹ̀lé ìmọ́lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta, nígbà náà ni ìpè Jubilee ìbá ti ń dún lọ títí dé òpin, nítorí pé nínú àwọn ọjọ́ tí ìpè keje ń dún ni àṣírí Ọlọ́run ń parí. Nínú Ìfihàn orí kẹwàá, ìpè náà, èyí tí í ṣe ìpè Jubilee, àti pẹ̀lú ìpè ìbànújẹ kẹta, bẹ̀rẹ̀ sí í dún ní October 22, 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Áńgẹ́lì náà tí mo rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì fi ẹni tí ó wà láàyè títí láé àti láéláé búra, ẹni tí ó dá ọ̀run, àti àwọn nǹkan tí ó wà nínú rẹ̀, àti ilẹ̀, àti àwọn nǹkan tí ó wà nínú rẹ̀, àti òkun, àti àwọn nǹkan tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́: Ṣùgbọ́n ní ọjọ́ ohùn áńgẹ́lì keje, nígbà tí yóò bẹ̀rẹ̀ sí í fọn ìpè, a óo mú àṣírí Ọlọ́run ṣẹ, gẹ́gẹ́ bí ó ti kéde fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìfihàn 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Ìlànà ìwẹ̀nùmọ́ tí ó jẹ́ ti ìdánwò tí ó bẹ̀rẹ̀ ní October 22, 1844, tí ó jẹ́ ìmọ́lẹ̀ tí ń tẹ̀ síwájú ti áńgẹ́lì kẹta, bẹ̀rẹ̀ pẹ̀lú ìmọ́lẹ̀ Daniel chapter eight, verse fourteen, ó sì parí pẹ̀lú ìmọ́lẹ̀ Daniel chapter eight, verse thirteen. Ó bẹ̀rẹ̀ pẹ̀lú ìdáhùn ti verse fourteen, ó sì parí pẹ̀lú ìbéèrè ti verse thirteen.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Àwọn ọdún mọ́kàndínlógún wọ̀nyẹn ni a fi ṣàpẹẹrẹ nípa dídé ìhìn ìkìlọ̀ Isaiah sí Ahasi ọba Júdà gidi ní àkókò ogun abẹ́lé láàárín àríwá àti gúúsù. Àwọn ọdún mọ́kàndínlógún wọ̀nyẹn parí pẹ̀lú ọba àríwá tí ó mú Israẹli lọ sí ìgbèkùn. Àwọn ọdún mọ́kàndínlógún wọ̀nyẹn ṣàpẹẹrẹ dídé angẹli kẹta ní ọdún 1844, títí dé ìṣọ̀tẹ̀ ọdún 1863. Ìmọ̀lẹ̀ tí ń tẹ̀síwájú ti angẹli kẹta ni a ṣàfihàn nípa ìhìn Isaiah.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Ìkọ̀sílẹ̀ ìmọ́lẹ̀ tí ń tẹ̀ síwájú yẹn mú ìparí bá ìṣísẹ̀ Millerite, àti ní àkókò ìdánwò yẹn Ìṣísẹ̀ Millerite ti Filadelfia yí padà sí Ìjọ Laodicea. Ọdún mẹ́rìndínlógún náà tí ó bẹ̀rẹ̀ ní 742 Ṣ.K., àti ọdún mẹ́rìndínlógún náà tí ó bẹ̀rẹ̀ ní 1844, méjèèjì dúró fún ìlànà ìdánwò àti ìwẹ̀nùmọ́ ní àwọn ọjọ́ ìkẹyìn, èyí ni àkókò ìdánwò ìkẹyìn ti ìmọ́lẹ̀ tí ń tẹ̀ síwájú ti áńgẹ́lì kẹta.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Nínú ìlànà ìdánwò ìkẹyìn yẹn, àṣírí Ọlọ́run yóò ti parí. Àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ni àwọn tí ń dúró de, tí ń padà wá, tí a sì fi èdìdì dì mọ́.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Di ẹ̀rí náà pọ̀, fi èdìdì dì òfin náà láàárín àwọn ọmọ-ẹ̀yìn mi. Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ ilé Jakọbu, èmi yóò sì retí i. Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún àmì àti fún iṣẹ́ ìyanu ní Ísírẹ́lì láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé ní òkè Sioni. Isaiah 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Àkókò ìdánwò ìkẹyìn ti ìmọ́lẹ̀ tí ń lọ síwájú ti áńgẹ́lì kẹta ní àwọn ọjọ́ ìkẹyìn, bẹ̀rẹ̀ ní ibi tí àkókò ìdánwò ìbẹ̀rẹ̀ ti bẹ̀rẹ̀. Ó bẹ̀rẹ̀ nígbà tí Jésù gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, tí Ó sì kéde pé, “pé àkókò kì yóò sí mọ́.” Ìkéde náà ṣẹlẹ̀ ní October 22, 1844, nígbà tí ìpè keje kéde Jubilee ní ìparí yíyí mímọ́ ti méje. Yíyí ọdún méje, tí a tún ṣe ní ìgbà méje, jẹ́ ní ti gidi ọdún mọ́kàndínlọ́gọ́ta, tàbí ẹgbẹ̀rún méjìlélọ́gọ́rin ọjọ́.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Ọdún 1989 ń fi àmì “àkókò ìkẹyìn” hàn nínú ìṣísẹ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, àti ọdún 1989 tún ń fi ìparí ọdún mẹ́rìndínlọ́gọ́fà lé ọgọ́rùn-ún kan tí ó bẹ̀rẹ̀ nígbà ìṣọ̀tẹ̀ ọdún 1863 hàn. Ìṣísẹ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì bẹ̀rẹ̀ ní “àkókò ìkẹyìn,” pẹ̀lú àmì “ìgbà méje,” nítorí pé ọgọ́rùn-ún kan lé mẹ́rìndínlọ́gọ́fà jẹ́ ìdámẹ́wàá ẹgbẹ̀rún kan ó lé igba méjìlélọ́gọ́rin, èyí tí ní àtẹ̀yìnwá jẹ́ ìdajì ẹgbẹ̀rún méjì ó lé ẹ̀ẹ́dẹ́gbẹ̀ta.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàfihàn òpin ohun kan nígbà gbogbo, àti pé ìbẹ̀rẹ̀ ìrìnàjò ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni a fi àmì “ìgbà méje” sàmì sí, gẹ́gẹ́ bí ó ti rí ní òpin ìrìnàjò náà pẹ̀lú. Àwọn ọjọ́ ìró angẹli keje, nígbà tí a parí àṣírí Ọlọ́run, bẹ̀rẹ̀ ní ìparí ọjọ́ “mẹ́ta àtààbọ̀” ti Ìfihàn orí kọkànlá. Kàkàkí Keje, èyí tí ó sì jẹ́ Ègbé kẹta pẹ̀lú, lu ohùn kejì rẹ̀ ní ọjọ́ kẹje, oṣù kẹwàá, ọdún 2023, àti pé àṣírí Ọlọ́run ti ń dé sí ìparí báyìí, gẹ́gẹ́ bí “ó ti kéde fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì.” Òpin ìrìnàjò náà ni a fi àmì “ìgbà méje” sàmì sí, gẹ́gẹ́ bí ìbẹ̀rẹ̀ ìrìnàjò kan náà gan-an.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Ní àkókò ìparí ní ọdún 1798, “àkókò méje” ìbínú Ọlọ́run sí ìjọba àríwá parí, àti ní òpin ìṣísẹ̀ àwọn Millerite, ìkọ̀sílẹ̀ àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú “àkókò méje” fi ìṣọ̀tẹ̀ ọdún 1863 hàn. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan, àti ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ (àwọn Millerite) ń ṣàpẹẹrẹ ìṣísẹ̀ áńgẹ́lì kẹta (ọ̀kẹ́ márùn-ún lé mẹ́rìnlélógójì [ẹgbẹ̀rún kan]). Ìṣísẹ̀ méjèèjì bẹ̀rẹ̀ pẹ̀lú “àkókò méje,” wọ́n sì parí pẹ̀lú “àkókò méje.” O kò lè dá àwọn nǹkan wọ̀nyí sílẹ̀ láti inú èrò.

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Àwọn tí wọ́n wà ní ipò ojúṣe kò gbọdọ̀ yí padà sí àwọn ìlànà ayé tí ó kún fún ìfẹ́-ara ẹni àti ìnáwó àṣejù, nítorí wọn kò lè fara mọ́ ọn; bí wọ́n tilẹ̀ sì lè ṣe é, àwọn ìlànà tí ó dà bí ti Kristi kò ní jẹ́ kí wọ́n ṣe bẹ́ẹ̀. A nílò láti fi ẹ̀kọ́ púpọ̀ hàn. ‘Ta ni yóò kọ́ ní ìmọ̀? ta ni yóò sì jẹ́ kí ó lóye ẹ̀kọ́? àwọn tí a ti gba lẹ́nu ọmú kúrò, tí a sì ti fà kúrò ní ọmú. Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀.’ Báyìí ni a fi ọ̀rọ̀ Oluwa hàn ní sùúrù níwájú àwọn ọmọ, tí a sì ń pa á mọ́ níwájú wọn, láti ọwọ́ àwọn òbí tí wọ́n gba ọ̀rọ̀ Ọlọ́run gbọ́. ‘Nítorí pẹ̀lú ètè tí ń ta ahọ́n àti ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn ẹni tí Ó ti wí fún pé, Èyí ni ìsinmi tí ẹ lè fi mú aláárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Oluwa di sí wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọn lè máa lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹkùn mú wọn, kí a sì mú wọn.’ Kí ló dé?—nítorí wọn kò fetí sí ọ̀rọ̀ Oluwa tí ó tọ̀ wá bá wọn.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Eyi túmọ̀ sí àwọn tí kò tíì gba ìtọ́ni, ṣùgbọ́n tí wọ́n ti pa ọgbọ́n ara wọn mọ́ra gẹ́gẹ́ bí ohun iyebíye, tí wọ́n sì ti yàn láti máa ṣiṣẹ́ fúnra wọn gẹ́gẹ́ bí èrò tiwọn. Olúwa fi ìdánwò náà fún irú àwọn bẹ́ẹ̀, kí wọ́n lè yálà gba ipò wọn láti tẹ̀lé ìmòràn Rẹ̀, tàbí kí wọ́n kọ̀, kí wọ́n sì ṣe gẹ́gẹ́ bí èrò tiwọn, lẹ́yìn náà Olúwa yóò sì fi wọ́n sílẹ̀ sí àbájáde tí kò lè yè. Nínú gbogbo ọ̀nà wa, nínú gbogbo iṣẹ́ ìsìn wa sí Ọlọ́run, Ó ń bá wa sọ pé, ‘Fún Mi ní ọkàn rẹ.’ Ẹ̀mí ìtẹríba, tí ó sì jẹ́ ẹni tí a lè kọ́, ni Ọlọ́run ń fẹ́. Ohun tí ń fún àdúrà ní ọlá-àṣẹ rẹ̀ ni òtítọ́ náà pé, a mí i jáde láti inú ọkàn onífẹẹ́, onígbọràn.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Ọlọ́run ń béèrè ohun kan pàtó lọ́wọ́ àwọn ènìyàn Rẹ̀; bí wọ́n bá wí pé, Èmi kì yóò fi ọkàn mi fún ṣíṣe nǹkan yìí, Olúwa á jẹ́ kí wọ́n máa bá a lọ nínú ìdájọ́ tí wọ́n rò pé ó gbọ́n láìsí ọgbọ́n ọ̀run, títí a ó fi mú Ìwé Mímọ́ yìí ṣẹ [Aísáyà 28:13]. Ẹ kò gbọdọ̀ wí pé, Èmi yóò tẹ̀lé ìtọ́sọ́nà Olúwa títí dé ibi kan tí ó bá bá ìdájọ́ mi mu, lẹ́yìn náà kí ẹ sì di èrò ti ara yín mú ṣinṣin, kí ẹ kọ̀ láti jẹ́ kí a mọ̀ yín ní ìrí Olúwa. Kí a béèrè ìbéèrè náà pé, Ṣé èyí ni ìfẹ́ Olúwa? kì í ṣe pé, Ṣé èyí ni èrò tàbí ìdájọ́ ti—–?” Testimonies to Ministers, 419.

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