Article

# The Hidden History of Verse Forty - Number Fourteen

Ìtàn Tí A Fipamọ́ Ti Ẹsẹ̀ Kẹ́rìnlélógójì - Nọ́mbà Mẹ́rìnlá

The Second Woe - Part One

Ègbé Kejì — Apá Kínní

Author

Jeff Pippenger

Published

June 5, 2026

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In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.

Nínú àpilẹ̀kọ tí ó ṣáájú, a fi àwọn àbùdá àsọtẹ́lẹ̀ ti ìpè kàrún-ún, èyí tí í ṣe ègbé àkọ́kọ́, bára mu pẹ̀lú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Nígbà tí a bá wo ìpè kàrún-ún gẹ́gẹ́ bí àkọ́kọ́ nínú àwọn ìpè mẹ́ta ìkẹyìn láti ojú-ọ̀nà pé àkọ́kọ́ ń ṣàpẹẹrẹ ìkẹyìn, ó mú kí ipa àsọtẹ́lẹ̀ ti Islam nínú ègbé àkọ́kọ́ bára mu pẹ̀lú ìmìtìtì ilẹ̀ náà nínú Ìfihàn mọ́kànlá. Mo gba í-meèlì kan láti ọ̀dọ̀ ọ̀rẹ́ mi ní ọjọ́ kejì lẹ́yìn tí a jíròrò àpilẹ̀kọ yìí ní ìpàdé Sábáàtì, ọ̀rẹ́ mi náà sì ń gbìyànjú láti fi ìpè kẹfà, èyí tí í ṣe ègbé kejì, bára mu pẹ̀lú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Èyí jẹ́ ojú-ọ̀nà tí ó tọ́, nítorí àwọn ìpè mẹ́ta ìkẹyìn jẹ́ ègbé mẹ́ta.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Mo sì wò ó, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ó ń sọ ní ohùn ńlá pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé nítorí àwọn ohùn mìíràn ti kàkàkí àwọn angẹli mẹ́ta tí ó ṣì ń bọ̀ láti fún! Ìfihàn 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Àwọn fèrè mẹ́ta ìkẹyìn jẹ́ ààmì àtọ̀tọ̀ nínú àwọn fèrè méje, gẹ́gẹ́ bí àwọn ìjọ mẹ́ta ìkẹyìn ṣe yàtọ̀ sí mẹ́rin àkọ́kọ́, àti bí àwọn èdìdì mẹ́ta ìkẹyìn ṣe yàtọ̀ nínú àwọn èdìdì méje. Òtítọ́ àsọtẹ́lẹ̀ yìí ni a ti máa ń sọ̀rọ̀ lórí rẹ̀ lọ́pọ̀ ìgbà nípasẹ̀ àwọn ọdún. Pẹ̀lú fífi ìmọ̀lẹ̀ tí a mú jáde nípa rírò ègbé àkọ́kọ́ àti ẹ̀kẹta gẹ́gẹ́ bí ààmì alfa àti omega sí ìmọ̀ràn, a gbọ́dọ̀ tún ka àwọn ègbé mẹ́ta náà sí ìmúlò mẹ́ta-mẹ́ta ti àsọtẹ́lẹ̀.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Ìlò mẹ́ta ti àsọtẹ́lẹ̀ fi hàn pé gbogbo àwọn àbùdá àsọtẹ́lẹ̀ ti ìyọnu kìíní àti ti kejì yóò wà nínú ìyọnu kẹta. Ìyọnu kìíní ni Íslámù ti Arábíà, ìyọnu kejì sì ni Íslámù ti Tọ́kì. Ìyọnu kìíní ni láti “ṣe wọn ní ìrora,” ìyọnu kejì sì ni láti “pa” ìdá mẹ́ta ènìyàn kan.

## Torment of the First Woe

Ìyà ti Ègbé Kìn-ín-ní náà

> And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

> A sì fi fún wọn pé kí wọn má pa wọn, ṣugbọn kí a máa yà wọ́n lóró fún oṣù márùn-ún: ìyà tí wọ́n fi ń yà wọ́n lóró sì rí bí ìyà akekèé, nígbà tí ó bá gún ènìyàn. … Wọ́n sì ní ìrù bí ti akekèé, oró sì wà nínú ìrù wọn: agbára wọn sì ni láti ṣe ènìyàn ní ibi fún oṣù márùn-ún. Ìfihàn 9:5, 10.

## Death of the Second Woe

Ikú Ègbé Kejì

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.

> A sì tú àwọn áńgẹ́lì mẹ́rẹ̀ẹ̀rin náà sílẹ̀, tí a ti pèsè wọn sílẹ̀ fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, kí wọn lè pa ìdá mẹ́ta nínú ènìyàn. … Nípa àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a fi pa ìdá mẹ́ta nínú ènìyàn, nípa iná, àti nípa èéfín, àti nípa imí-ọjọ, tí ó ti ẹnu wọn jáde. Ìṣípayá 9:15, 18.

The two thirds of men that were not killed, did not repent.

Ìdá méjì nínú mẹ́ta àwọn ènìyàn tí a kò pa, kò ronúpìwàdà.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Àwọn ọkùnrin yòókù tí a kò fi àwọn àjàkálẹ̀-àrùn wọ̀nyí pa, wọn kò sì ronúpìwàdà nínú iṣẹ́ ọwọ́ wọn, kí wọn má bàa jọ́sìn àwọn ẹ̀mí èṣù, àti àwọn ère wúrà, àti fàdákà, àti idẹ, àti òkúta, àti igi: àwọn tí wọn kò lè ríran, tàbí gbọ́ran, tàbí rìn: bẹ́ẹ̀ ni wọn kò sì ronúpìwàdà nínú ìpànìyàn wọn, tàbí oṣó wọn, tàbí àgbèrè wọn, tàbí olè wọn. Ifihan 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”

Àwọn ìpè méje náà ń ṣàpẹẹrẹ àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, àti nínú ẹsẹ̀ ogún ni a ti pè àwọn ìpè náà ní àjàkálẹ̀-àrùn. Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ìdá mẹ́ta kan nínú ìṣọ̀kan mẹ́ta ti ejò náà, ẹranko náà àti wòlíì èké náà, a sì pa á gẹ́gẹ́ bí ìjọba kẹfà ní òfin Ọjọ́ Àìkú. Ikú rẹ̀ wáyé nítorí ìjọsìn èké, èyí tí a ṣàpẹẹrẹ rẹ̀ nípa “àwọn iṣẹ́ ọwọ́ wọn,” “ìjọsìn” “àwọn ẹ̀mí èṣù àti àwọn ère wúrà, àti fàdákà, àti idẹ, àti òkúta, àti igi” ti “ìpànìyàn,” “oògùn àjẹ́,” “panṣágà” àti “olè.”

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Ìjọsìn èké, tí ìjọsìn Ọjọ́ Àìkú jẹ́ àpẹẹrẹ rẹ̀, ni “ìdí” tí a gbọ́dọ̀ ronúpìwàdà kúrò nínú rẹ̀, ṣùgbọ́n wọn kò ronúpìwàdà; nítorí náà, “àbájáde” náà ni ìyà àti ikú tí àwọn eṣú ti Islam mú wá. Bí ó tilẹ̀ jẹ́ pé a pa ìdámẹ́ta àwọn ènìyàn—Orílẹ̀-èdè Amẹ́ríkà—nígbà òfin Ọjọ́ Àìkú, ìdámẹ́ta méjì yòókù kò ronúpìwàdà.

## Woes and Angels

Ègbé àti Àwọn Áńgẹ́lì

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Ègbé àkọ́kọ́ àti èkejì bá áńgẹ́lì àkọ́kọ́ àti èkejì mu nínú ìtàn àwọn Millerite, a sì tún ìtàn náà ṣe ní pípé gẹ́gẹ́ bí ó ti rí, títí dé lẹ́tà kọ̀ọ̀kan, nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] [mẹ́rìnlélógójì]. Ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] [mẹ́rìnlélógójì] ni ìtàn áńgẹ́lì kẹta, ó sì bá ègbé kẹta mu. Gẹ́gẹ́ bí a ti tún àwọn àmì ọ̀nà ìtàn àwọn Millerite ṣe nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] [mẹ́rìnlélógójì], bẹ́ẹ̀ náà ni a óo tún àwọn àmì ọ̀nà ègbé àkọ́kọ́ àti èkejì ṣe nínú ìtàn áńgẹ́lì kẹta.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “Àwọn ìfìròyìn àkọ́kọ́ àti èkejì ni a fi lélò ní ọdún 1843 àti 1844, àti pé nísinsìnyí a wà lábẹ́ ìkéde ìkẹta; ṣùgbọ́n gbogbo àwọn ìfìròyìn mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì gan-an nísinsìnyí gẹ́gẹ́ bí ó ti jẹ́ rí tẹ́lẹ̀ pé kí a tún wọn sọ fún àwọn tí ń wá òtítọ́. Pẹ̀lú kọ̀wé àti ohùn ni a ó fi jẹ́ kí ìkéde náà dún, ní fífi ìtòlẹ́sẹẹsẹ wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé ọ̀dọ̀ ìfìròyìn áńgẹ́lì ìkẹta. Kò lè sí ìkẹta láìsí àkọ́kọ́ àti èkejì. Àwọn ìfìròyìn wọ̀nyí ni a ní láti fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Iṣẹ́ wa gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ni láti so ìhìnrere áńgẹ́lì kìíní àti kejì pọ̀ sínú ìhìnrere áńgẹ́lì kẹta. Láìsí ìhìnrere méjèèjì àkọ́kọ́, ẹ kò lè ní ìhìnrere kẹta, nítorí pé “kẹta kò lè wà láìsí kìíní àti kejì.” Èyí jẹ́ òtítọ́ ní ti ‘àtẹ̀léṣe,’ nítorí bí kò bá sí kìíní àti kejì, nígbà náà kẹta náà di kìíní ní tòótọ́. Ó tún jẹ́ òtítọ́ ní ti ‘àkóónú,’ nítorí àwọn àbùdá àsọtẹ́lẹ̀ ti kìíní àti kejì ń fi àwọn àbùdá kẹta hàn. Ní ti ìṣirò, kò sí kẹta láìsí kìíní àti kejì, àti ní ti àsọtẹ́lẹ̀, kò sí àwọn àmì ọ̀nà nínú áńgẹ́lì kẹta, bí a bá fi àwọn àmì ọ̀nà ti kìíní àti kejì sílẹ̀.

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

> “Ọlọ́run ti fi àwọn ìrántí Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìrántí angẹli kìn-ín-ní àti ti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti máa lọ ní ìbámu pẹ̀lú èyí tí ó tẹ̀lé. Angẹli kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu wí pé, ‘mo rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, a sì fi ògo rẹ̀ tan ìmọ́lẹ̀ sí gbogbo ayé.’ Nínú ìtan-ìmọ́lẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìrántí mẹ́tẹ̀ẹ̀ta náà ni a darapọ̀.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Iṣẹ́ wa ni láti fi hàn “nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti wà” nínú ìṣípò àwọn ọmọ-ẹ̀yìn Miller, “àti àwọn ohun tí yóò wà” nínú ìṣípò ẹgbẹ̀rún mẹ́rìnlélógójì [144,000].

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Olúwa ti fẹ́rẹ̀ẹ́ dá ayé lẹ́bi nítorí àìṣòdodo rẹ̀. Ó sì ti fẹ́rẹ̀ẹ́ dá àwọn ẹgbẹ́ ẹ̀sìn lẹ́bi nítorí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àti òtítọ́ tí a ti fi fún wọn. Ìránṣẹ́ ńlá náà, tí ó so ìránṣẹ́ áńgẹ́lì kìn-ín-ní, èkejì, àti ẹ̀kẹta pọ̀, ni a ó fi fún ayé. Èyí ni yóò jẹ́ ẹrù iṣẹ́ wa.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Ìdapọ̀ ìhìnrere áńgẹ́lì àkọ́kọ́ àti èkejì ni ó mú kí ilẹ̀ ayé tànmọ́lẹ̀ nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀ kalẹ̀. Ó sọ pé, “‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Jòhánù wí pé, ‘mo rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì mú kí ilẹ̀ ayé tànmọ́lẹ̀ pẹ̀lú ògo rẹ̀.’ Nínú ìmólẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta ni a ti dapọ̀.” “Ìmólẹ̀” tí ó ní í ṣe pẹ̀lú bí “ilẹ̀ ayé” ṣe “tànmọ́lẹ̀” ni a ń ṣe nígbà tí “ìmọ́lẹ̀ gbogbo àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta” bá “dapọ̀.” Iṣẹ́ ìdapọ̀, ìlà lórí ìlà, àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta náà nípa mímú ìtàn àwọn ọmọ Miller wá sínú afiwe méjì pẹ̀lú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà, ni a sì tún gbọdọ̀ ṣe pẹ̀lú àwọn ègbé mẹ́tẹ̀ẹ̀ta náà.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Ìṣubú Bábílónì, gẹ́gẹ́ bí áńgẹ́lì kejì ṣe kéde rẹ̀, kò lè yà sọ́tọ̀ kúrò nínú ìhìnrere áńgẹ́lì àkọ́kọ́. Ìhìnrere áńgẹ́lì àkọ́kọ́ dá Ìbọ̀wọ̀ Kejì Kristi mọ̀ ní ọdún 1843, àti nígbà tí ìhìnrere náà kùnà, ipa tí ìhìnrere náà mú jáde ni ó fa ìṣubú àwọn ìjọ Pùrótẹ́sítáǹtì. Ipa náà ni áńgẹ́lì kejì, ohun tí ó sì jẹ́ ìdí ni ìkùnà áńgẹ́lì àkọ́kọ́. Bí kò bá sí áńgẹ́lì àkọ́kọ́, ìṣubú Bábílónì gẹ́gẹ́ bí áńgẹ́lì kejì ṣe kéde rẹ̀ kì yóò sí. Ẹ̀yà tí ó so ìdí àti ipa pọ̀ mọ́ra ni “àkókò.” “Àkókò” náà (1843) kò ṣẹ sí mímú ara rẹ̀ hàn, ìkùnà yẹn sì ni ó mú “ipa” náà wá. “Ìdí” náà ni àṣìṣe ìdánimọ̀ pé àwọn àsọtẹ́lẹ̀ mẹ́ta tí Miller ti dá lórí ní àṣìṣe pé wọ́n yóò parí ní àyíká ọdún 1843. Àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí ti 1335, 2300, àti ọdún 2520 ni Miller gbà pé yóò dé òpin pẹ̀lú bíbọ Kristi nínú àwọsánmà ní ọdún 1843. Nígbà tí àwọn àsọtẹ́lẹ̀ àkókò tí Miller ti lóye ní àṣìṣe kùnà, ó pèsè ìdí fún àwọn Pùrótẹ́sítáǹtì láti kọ ìhìnrere áńgẹ́lì àkọ́kọ́, áńgẹ́lì kejì sì dé. Áńgẹ́lì àkọ́kọ́ ni “ìdí” àti èkejì ni “ipa.”

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

A kò lè ya ìhìnrere áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì kúrò ní ọ̀tọ̀, nítorí pé wọ́n jẹ́ mímọ̀ pọ̀ ní ti wòlíì nípasẹ̀ àkókò ìsọtẹ́lẹ̀. Bẹ́ẹ̀ ni ìyọnu àkọ́kọ́ àti ẹlẹ́ẹ̀kejì náà jẹ́ mímọ̀ pọ̀ ní ti wòlíì nípasẹ̀ “àkókò.” Ìsọtẹ́lẹ̀ àkókò ti ìyọnu àkọ́kọ́, tí ó ń tọ́ka sí ọgọ́rùn-ún ọdún àti àádọ́ta ọdún ìyà, parí pátápátá ní ibi tí ìsọtẹ́lẹ̀ àkókò ti ọ̀ọ́dún lọ́nà ọgọ́rùn-ún mẹ́ta, mọ́kàndínlọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti ìyọnu ẹlẹ́ẹ̀kejì, tí ó pa, ti bẹ̀rẹ̀. Ìsọtẹ́lẹ̀ àkókò ni ó so ìyọnu àkọ́kọ́ àti ẹlẹ́ẹ̀kejì pọ̀, ó sì tún so ìhìnrere áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì pọ̀.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Ìmúṣẹ àwọn àsọtẹ́lẹ̀ àkókò ti ìbànújẹ́ àkọ́kọ́ àti ìkejì fún ìhìnrere áńgẹ́lì àkọ́kọ́ ní agbára, ó sì mú áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀ láti fi ògo rẹ̀ tan ayé mọ́lẹ̀. Nígbà tí Arábìnrin White ń sọ̀rọ̀ nípa áńgẹ́lì àkọ́kọ́, ó kọ̀wé pé a “sọ fún un pé iṣẹ́ àyànfúnni rẹ̀ ni láti fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀.” Èyí náà gan-an ni iṣẹ́ àyànfúnni áńgẹ́lì kẹta nínú Ìfihàn orí kẹtàlá-dín-lógún.

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

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde ọ̀rọ̀ angẹli kẹta yóò fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀. A ti sọ iṣẹ́ kan tẹ́lẹ̀ níbí, iṣẹ́ tí ìtànkálẹ̀ rẹ̀ yóò kárí ayé, tí agbára rẹ̀ sì yóò jẹ́ àìlékè. Ìṣísẹ̀ ìbọ̀wá Kristi láàárín ọdún 1840–44 jẹ́ ìfarahàn ògo ti agbára Ọlọ́run; a sì mú ọ̀rọ̀ angẹli kìn-ín-ní dé gbogbo ibùdó iṣẹ́ ìránṣẹ́-Ọlọ́run ní ayé, ní àwọn orílẹ̀-èdè kan sì ni ìfẹ́ ẹ̀sìn tó lágbára jùlọ wà, irú èyí tí a ti rí ní ilẹ̀ kankan láti ìgbà Ìtúnṣe ọrundún kẹrìndínlógún wá; ṣùgbọ́n a ó ju àwọn wọ̀nyí lọ nípasẹ̀ ìṣísẹ̀ alágbára tó wà lábẹ́ ìkìlọ̀ ìkẹyìn ti angẹli kẹta.

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

> “Iṣẹ́ náà yóò dàbí èyí tí ó ṣẹlẹ̀ ní Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘òjò ìbẹ̀rẹ̀’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà hù jáde, bẹ́ẹ̀ náà ni a ó fi ‘òjò ìkẹyìn’ fúnni ní òpin rẹ̀ fún ìdàgbà títán ti ìkórè. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Oluwa: ìlọ jáde Rẹ̀ ti pèsè bí òwúrọ̀; Òun yóò sì tọ̀ wá wá bí òjò, gẹ́gẹ́ bí òjò ìkẹyìn àti òjò ìbẹ̀rẹ̀ sí ilẹ̀.’ Hosea 6:3. ‘Ẹ máa yọ̀ nígbà náà, ẹ̀yin ọmọ Sioni, kí ẹ sì yọ̀ nínú Oluwa Ọlọ́run yín: nítorí Ó ti fi òjò ìbẹ̀rẹ̀ fún yín ní ìwọ̀n; yóò sì mú kí òjò sọ̀ kalẹ̀ wá fún yín, òjò ìbẹ̀rẹ̀, àti òjò ìkẹyìn.’ Joel 2:23. ‘Ní àwọn ọjọ́ ìkẹyìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran ara.’ ‘Yóò sì ṣe, pé ẹnikẹ́ni tí yóò ké pe orúkọ Oluwa ni a ó gbàlà.’ Acts 2:17, 21.”

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

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

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

Ìmúṣẹ àwọn àsọtẹ́lẹ̀ àkókò ti ègbé àkọ́kọ́ àti ègbé kejì mú kí áńgẹ́lì náà sọ̀kalẹ̀ wá láti fi ògo rẹ̀ tan ayé mọ́lẹ̀ ní ọdún 1840, nípa bẹ́ẹ̀ fífi agbára fún ìhìnrere áńgẹ́lì àkọ́kọ́; àti ìmúṣẹ ègbé kẹta mú kí áńgẹ́lì náà sọ̀kalẹ̀ wá láti fi ògo rẹ̀ tan ayé mọ́lẹ̀ ní ọjọ́ 9/11, nípa bẹ́ẹ̀ fífi agbára fún ìhìnrere áńgẹ́lì kẹta. Ìtanmólẹ̀ ayé ni a ń ṣe nípa ìsopò àwọn ìṣísẹ̀ méjèèjì nínú ìlò àfíwéra kan—ìlà lórí ìlà. Ìhìnrere àwọn ègbé mẹ́ta ni ó ń fún ìhìnrere àwọn áńgẹ́lì mẹ́ta ní agbára. A hun wọn pọ̀ gẹ́gẹ́ bí ìlà méjì; ọ̀kan jẹ́ ti inú, èkejì sì jẹ́ ti òde. Àwọn áńgẹ́lì mẹ́ta dúró fún iṣẹ́ àwọn ènìyàn Ọlọ́run, a sì ń fi agbára fún iṣẹ́ wọn nípasẹ̀ ìmúṣẹ àwọn ègbé mẹ́ta. Ti òde ni Íslámù àti iṣẹ́ àsọtẹ́lẹ̀ rẹ̀, ti inú sì ni Kristi nínú àwọn ènìyàn Rẹ̀—ìrètí ògo. Nítorí èyí ni a fi so Júdà mọ́ kẹ́tẹ́kẹ́tẹ́ nínú àsọtẹ́lẹ̀ Jákọ́bù nípa àpẹẹrẹ àwọn ọmọkùnrin rẹ̀ méjìlá ní àwọn ọjọ́ ìkẹyìn.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

> Jakọbu sì pè àwọn ọmọ rẹ̀, ó sì wí pé, Ẹ kó ara yín jọ, kí n lè sọ fún yín ohun tí yóò ṣẹlẹ̀ sí yín ní àwọn ọjọ́ ìkẹyìn. Ẹ kó ara yín jọ, kí ẹ sì gbọ́, ẹ̀yin ọmọ Jakọbu; kí ẹ sì fetí sí Ísírẹ́lì baba yín. … Júdà, ìwọ ni ẹni tí àwọn arákùnrin rẹ yóò máa yìn: ọwọ́ rẹ yóò wà lórí ọrùn àwọn ọ̀tá rẹ; àwọn ọmọ baba rẹ yóò foríbalẹ̀ níwájú rẹ. Ọmọ kìnnìún ni Júdà: láti ibi ẹran ọdẹ, ọmọ mi, ìwọ ti gòkè wá: ó tẹrí ba, ó dubulẹ̀ bí kìnnìún, àti bí kìnnìún àgbà; ta ni yóò jí i dìde? Ọ̀pá aládé kì yóò kúrò lọ́dọ̀ Júdà, bẹ́ẹ̀ ni olùṣe òfin kì yóò kúrò láàárín ẹsẹ̀ rẹ̀, títí Ṣílò yóò fi dé; àti fún un ni ìkójọpọ̀ àwọn ènìyàn yóò jẹ́. Ní dìdè ọmọ kẹ́tẹ́kẹ́tẹ́ rẹ̀ mọ́ àjàrà, àti ọmọ kẹ́tẹ́kẹ́tẹ́ abo rẹ̀ mọ́ àjàrà àyànfẹ́; ó fi wáìnì fọ aṣọ rẹ̀, àti pẹ̀lú ẹ̀jẹ̀ àjàrà ni ó fi fọ ìgbà aṣọ rẹ̀: Ojú rẹ̀ yóò pupa nítorí wáìnì, eyín rẹ̀ yóò sì funfun nítorí wàrà. Jẹ́nẹ́sísì 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

Kristi ni Kìnìún ẹ̀yà Juda, ẹni tí ó fi ẹ̀jẹ̀ fọ aṣọ Rẹ̀, àti ẹni tí í ṣe “àjàrà àyànfẹ́,” ẹni tí a fi wòlíì so mọ́ “ọmọ kẹ́tẹ́kẹ́tẹ́.” Ìhìn iṣẹ́ òde ti ègbé mẹ́ta náà ni a so mọ́ ìhìn iṣẹ́ inú ti àwọn áńgẹ́lì mẹ́ta náà. Áńgẹ́lì kìíní àti èkejì ń lọ ní ìbámu pẹ̀lú áńgẹ́lì kẹta, bẹ́ẹ̀ ni ègbé kìíní àti èkejì gbọ́dọ̀ lọ ní ìbámu pẹ̀lú ègbé kẹta.

## The Key

Bọ́tìnnì náà

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Ìjà Ninefe ni “kọ́kọ́rọ́” tí ó mú òkùnkùn Íslámù wá sórí ayé nígbà tí a bá wo ọgbẹ́ ikú ti Roman Catholicism sàn nípasẹ̀ òfin Ọjọ́ Àìkú tí ó sún mọ́lé, èyí tí í ṣe ìṣẹ̀lẹ̀ ilẹ̀-rírì ní Ìfihàn mọ́kànlá níbi tí ègbé kẹta ti dé lójijì. Ó dé ní “wákàtí” ilẹ̀-rírì náà.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Ní wákàtí kan náà sì ni ìmìtìtì ilẹ̀ ńlá kan wáyé, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, nínú ìmìtìtì ilẹ̀ náà sì ni a pa ẹgbẹ̀rún méje nínú ènìyàn: àwọn tí ó ṣẹ́kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì kíyèsi i, ègbé kẹta ń bọ̀ kíákíá. Ìfihàn 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Ofin ọjọ́ Àìkú ni ó bẹ̀rẹ̀ àkókò ìdánwò àwòrán ẹranko náà fún ayé, ogun Ninefe sì ni kọ́kọ́rọ́ tí ń dá ìṣẹ́gun ìjọba kẹfà mọ̀, gẹ́gẹ́ bí a ṣe ń rántí àgbèrè Tire bí ó ti bẹ̀rẹ̀ sí í kọ orin rẹ̀ ní ìmúṣẹ Isaiah ogún-mẹ́ta. Ìdánwò àwòrán ẹranko náà ni ìdánwò tí a fi ń pinnu àyànmọ́ ayérayé ènìyàn, a sì ń pinnu rẹ̀ kí àkókò àánú tó parí. Àkókò àánú parí fún ayé nígbà tí Michaeli bá dìde. Àkókò ìdánwò àwòrán ẹranko náà fún ayé nínú Ìfihàn orí kẹtàlá, ẹsẹ̀ kejìlá àti àwọn tí ó tẹ̀lé e, ni a fi ṣàpẹẹrẹ rẹ̀ nínú àkókò ìdánwò àwòrán ẹranko náà fún Orílẹ̀-Èdè Amẹ́ríkà.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Páápá darapọ̀ ní fífi agbára tẹ ẹ̀rí ọkàn, àti ní mímú kí àwọn ènìyàn bọ̀wọ̀ fún sábàtì èké náà, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí gbogbo ayé yóò jẹ́ kí wọ́n tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, volume 6, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Àkókò ìdánwò àwòrán ẹranko ní Orílẹ̀-Èdè Amẹ́ríkà ń ya, ó sì ń fi èdìdì dì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ti Ìfihàn méje sọ́tọ̀; àti àkókò ìdánwò àwòrán ẹranko fún ayé ń fi èdìdì dì ogunlọ́gọ̀ ńlá ti Ìfihàn méje.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀ lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò ṣáájú, síbẹ̀ ìpọ́njú kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Kọ́kọ́rọ́ tí ogun Nínífè ṣojú fún ń samisi ìbẹ̀rẹ̀ àkókò ìdánwò àwòrán náà fún ayé, nígbà tí ó sì tún ń samisi òpin àkókò ìdánwò àwòrán náà fún Orílẹ̀-Èdè Amẹ́ríkà. Kọ́kọ́rọ́ kan tí ogun Nínífè ṣojú fún ń ṣí ihò àìnísàlẹ̀ tí ó mú ìkún-omi Íslámù wá, èyí tí a ṣojú fún gẹ́gẹ́ bí eéṣú nínú ayé. Kọ́kọ́rọ́ náà ní òpin igbe ọ̀gànjọ́ ni a fi ṣe àpẹẹrẹ rẹ̀ pẹ̀lú kọ́kọ́rọ́ kan tí ó ṣí ihò kan náà gan-an ní Orílẹ̀-Èdè Amẹ́ríkà ní ìbẹ̀rẹ̀ igbe ọ̀gànjọ́.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

Kọ́kọ́rọ́ náà ní Orílẹ̀-Èdè Amẹ́ríkà ni a ṣàpẹẹrẹ rẹ̀ nínú Léfítíkù mẹ́tàlélógún gẹ́gẹ́ bí àjọ̀dún ìpè, nígbà tí a tú kẹ́tẹ́kẹ́tẹ́ sílẹ̀ ní ìbẹ̀rẹ̀ ìkéde igbe ọ̀gànjọ́. Kọ́kọ́rọ́ náà ni a yi padà nígbà tí àwọn bọ́ọ̀lù iná Nashville dé. Àjọ̀dún ìpè náà, àti ìkọlù sí Nashville nígbà tí a tú Islam sílẹ̀, jẹ́ àpẹẹrẹ ogun Nínéfè ní àkókò òfin Ọjọ́-Àìkú.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Òfin Ọjọ́ Àìkú ni òpin ìkéde igbe “láàárín òru,” nítorí nígbà náà ni igbe náà yí padà sí igbe “ńlá,” àti ìbẹ̀rẹ̀ àkókò náà gbọ́dọ̀, nípa dandan àsọtẹ́lẹ̀, fi òpin rẹ̀ hàn ní àpèjúwe. Nínú ìbànújẹ àkọ́kọ́, a yàn Íslámù láti yà àwọn ọmọ-ogun Róòmù lóró, àwọn tí wọ́n ṣàpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà, fún ọdún ọgọ́rùn-ún àti àádọ́ta. Kọ́kọ́rọ́ náà (ogun Nínéfè) ń samisi ìbẹ̀rẹ̀ ìkéde igbe láàárín òru, gẹ́gẹ́ bí ajọ ìpè ṣe ń ṣe. Nínú Léfítíkù ogúnlélọ́gbọ̀n ọjọ́ mẹ́ẹ̀ẹ́dógún wà láàrín ajọ ìpè àti Pẹ́ńtíkọ́sì, èyí tí í ṣe ajọ Àgọ́ pẹ̀lú. Àwọn ọjọ́ mẹ́ẹ̀ẹ́dógún wọ̀nyí ní àkókò ìdánwò àwòrán ẹranko ní Orílẹ̀-Èdè Amẹ́ríkà bá ọdún ọgọ́rùn-ún àti àádọ́ta ìyà nínú ìbànújẹ àkọ́kọ́ mu. Mẹ́ẹ̀ẹ́dógún jẹ́ ìdámẹ́wàá ọgọ́rùn-ún àti àádọ́ta.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Àwọn ọjọ́ mẹ́ẹ̀ẹ́dógún wọ̀nyẹn (ọdún ọgọ́rùn-ún kan àti àádọ́ta) parí nígbà tí ọdún ọ̀ọ́rùn-ún mẹ́ta àti mọ́kànléláàádọ́rùn-ún pẹ̀lú ọjọ́ mẹ́ẹ̀ẹ́dógún bẹ̀rẹ̀. Láti October 22, 1844, àkókò àsọtẹ́lẹ̀ kò tún yẹ mọ́, nítorí náà ọdún ọgọ́rùn-ún kan àti àádọ́ta ìyà jẹ́ ààmì àwọn ọjọ́ mẹ́ẹ̀ẹ́dógún ti Lefitiku ogún-dín-lọ́gbọ̀n, tí ó bẹ̀rẹ̀ pẹ̀lú àjọ̀dún ìpè, lẹ́yìn èyí ni ìgòkè àsíá tẹ̀lé lẹ́yìn ọjọ́ márùn-ún, lẹ́yìn èyí ni ìdájọ́ Ọjọ́ Ètùtù tẹ̀lé lẹ́yìn ọjọ́ márùn-ún, lẹ́yìn náà sì ni ọjọ́ márùn-ún sí ìtújáde Pẹ́ńtẹ́kọ́sítì.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

Ní ibẹ̀ ni “wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, fún pípa ìdá mẹ́ta ènìyàn” bẹ̀rẹ̀. “Wákàtí” náà ni wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá náà, èyí tí í ṣe òfin Ọjọ́ Àìkú. “Ọjọ́” náà ni ọjọ́ ẹ̀san Olúwa bí a ti ń tu ìjọ Laodicea ti Seventh-day Adventist jáde kúrò ní ẹnu Olúwa.

> For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

> Nítorí wọ́n jẹ́ orílẹ̀-èdè tí kò ní ìmọ̀ràn, bẹ́ẹ̀ ni kò sí òye kankan nínú wọn. Iba ṣe pé wọ́n jẹ́ ọlọ́gbọ́n, kí wọ́n lè mọ èyí, kí wọ́n sì rántí òpin wọn! Báwo ni ènìyàn kan ṣe lè lé ẹgbẹ̀rún kan, tí méjì sì fi ẹgbẹ̀rún mẹ́wàá sá, bí kò ṣe pé Apáta wọn ti tà wọ́n, tí Olúwa sì ti fi wọ́n léwọ̀n? Nítorí apáta wọn kò dàbí Apáta wa, àní àwọn ọ̀tá wa fúnra wọn jẹ́ onídàájọ́. Nítorí àjàrà wọn jẹ́ ti àjàrà Sódómù, àti ti àwọn pápá Gómórà: èso àjàrà wọn jẹ́ èso ìrora, ìdìpọ̀ wọn kún fún ìkorò: Wáìnì wọn jẹ́ májèlé àwọn dragoni, àti oró líle àwọn ejò àjálù. Ṣé a kò fi èyí pamọ́ pẹ̀lú mi, tí a sì fi èdìdì dì í láàárín àwọn ìṣúra mi? Ti èmi ni ẹ̀san, àti ìsanpadà; ẹsẹ̀ wọn yóò yọ̀ ní àkókò tí ó yẹ: nítorí ọjọ́ ìparun wọn ti súnmọ́, àwọn ohun tí yóò sì dé bá wọn ń yára bò. Nítorí Olúwa yóò ṣe ìdájọ́ àwọn ènìyàn rẹ̀, yóò sì ronúpìwàdà nítorí àwọn ọmọ-ọ̀dọ̀ rẹ̀, nígbà tí ó bá rí i pé agbára wọn ti tán, tí kò sì sí ẹni tí a ti pa mọ́, tàbí tí a fi sílẹ̀. Yóò sì wí pé, Níbo ni àwọn ọlọ́run wọn wà, apáta wọn nínú ẹni tí wọ́n gbẹ́kẹ̀ lé? Deuteronomi 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.

“Wákàtí” ìmìtìtì ilẹ̀ náà ni “ọjọ́ ìpọnjú wọn.” Ó jẹ́ ìdájọ́ àwọn tí wọ́n wà nínú Adventism tí kò ní ìmọ̀ òye náà tí a mú kí ó pọ̀ sí i ní àwọn ọjọ́ ìkẹyìn. Wọ́n ti yan àpáta èké láti kọ ilé wọn lé lórí, ṣùgbọ́n ní tòótọ́, àpáta wọn jẹ́ iyanrìn.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti ti fi ìkìlọ̀ náà hàn: Kò sí ohun kankan tí a gbọ́dọ̀ jẹ́ kí ó wọlé tí yóò dàrú ìpìlẹ̀ ìgbàgbọ́ náà lórí èyí tí àwa ti ń kọ́lé láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní èrò láti yọ ẹsẹ̀ wa kúrò lórí pèpéle tí a gbe wọ́n lé lórí rẹ̀ bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà onítara, tí a sì ń wá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Yóò rí bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

The “month” represents the first month.

“Oṣù” náà dúró fún oṣù àkọ́kọ́.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

> Nítorí náà, ẹ máa yọ̀, ẹ̀yin ọmọ Síónì, kí ẹ sì máa yọ̀ nínú Olúwa Ọlọ́run yín; nítorí ó ti fún yín ní òjò àkọ́kọ́ ní ìwọ̀ntúnwọ̀nsì, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, àní òjò àkọ́kọ́ àti òjò ìkẹ́yìn ní oṣù kìn-ín-ní. Àwọn ilẹ̀ ìpakà yóò sì kún fún àlìkámà, àwọn ibi ìfúntí yóò sì kun àkúnya pẹ̀lú wáìnì àti òróró. Èmi yóò sì mú ọdún tí eṣú ti jẹ run padà bọ̀ sípò fún yín, àti kòkòrò apanirun, àti kòkòrò ahun, àti kòkòrò gbígbẹ, ẹgbẹ́ ọmọ-ogun ńlá mi tí mo rán sí àárín yín. Ẹ̀yin yóò sì jẹ ní ọ̀pọ̀ yanturu, ẹ ó sì yó, ẹ ó sì yin orúkọ Olúwa Ọlọ́run yín, ẹni tí ó bá yín lò lọ́nà ìyanu; àwọn ènìyàn mi kì yóò sì tijú láé. Ẹ ó sì mọ̀ pé èmi wà láàárín Ísírẹ́lì, àti pé èmi ni Olúwa Ọlọ́run yín, kò sì sí ẹlòmíràn: àwọn ènìyàn mi kì yóò sì tijú láé. Joẹli 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

“Wákàtí” òfin Ọjọ́ Àìkú náà dé, Íslámù ìyọnu kẹta sì kọlù láìròtẹ́lẹ̀, Adventismù Laodikea sì tijú, nítorí wọ́n ti fi ìgbẹ́kẹ̀lé wọn lé àpáta ejò. Ní àkókò náà, ní oṣù kìn-ín-ní, a tú òjò àìpẹ́ jáde sórí àwọn ènìyàn tí a ti wẹ̀nùmọ́. Ní ojú ìpẹ̀yà yẹn ni a pa Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn ìyà náà láti Nashville lọ. Ìyà náà, tí í ṣe ìparun àwọn ìlú, bẹ̀rẹ̀, àti ní wákàtí òfin Ọjọ́ Àìkú ni Orílẹ̀-Èdè Amẹ́ríkà parí (a pa á) gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, tí ó sì mú àkókò ìdánwò àwòrán ẹranko náà wá fún ayé, èyí tí yóò parí nígbà tí ìjọba kẹjọ bá dé òpin rẹ̀, láìsí ẹni tí yóò ràn án lọ́wọ́ (a pa á).

## The Euphrates

Odò Yúfírétìsì

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

Odò Yúfírétìsì ni a fi ń ṣàpẹẹrẹ ìsìn Íslámù, àti pé Yúfírétìsì túmọ̀ sí, “eléso, tàbí láti bú jáde.” Nínú ègbékejì ìyọnu, a tú àwọn ẹ̀fúùfù mẹ́rin tí a dè mọ́ Yúfírétìsì sílẹ̀.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Angẹli kẹfà sì fọn ìpè, mo sì gbọ́ ohùn kan láti inú ìwo mẹ́rin pẹpẹ wúrà tí ń bẹ níwájú Ọlọ́run, tí ó ń sọ fún angẹli kẹfà tí ó ní ìpè pé, Tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a dè ní etí odò ńlá Eufrate. A sì tú àwọn angẹli mẹ́rin náà sílẹ̀, àwọn tí a ti pèsè tán fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, kí wọ́n lè pa ìdá mẹ́ta nínú ènìyàn. Ìfihàn 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

Odò Yúfírétì dúró gẹ́gẹ́ bí ààlà ìlà-oòrùn Ilẹ̀ Ìlérí, àti pé Ìsílámù ni “àwọn ọmọ ìlà-oòrùn” nínú àsọtẹ́lẹ̀. Àmì àsọtẹ́lẹ̀ wọn ni pé a ń dí wọn mú, a sì ń tú wọn sílẹ̀, bẹ̀rẹ̀ pẹ̀lú bí Sárà ṣe dí Hágárì mú.

> And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

> Ọlọ́run sì wí pé, Nítõtọ́, Sára aya rẹ yóò bí ọmọkùnrin fún ọ; ìwọ yóò sì pè orúkọ rẹ̀ ní Ísákì: èmi yóò sì fi májẹ̀mú mi múlẹ̀ pẹ̀lú rẹ̀ gẹ́gẹ́ bí májẹ̀mú àìnípẹ̀kun, àti pẹ̀lú irú-ọmọ rẹ̀ lẹ́yìn rẹ̀. Ṣùgbọ́n ní ti Iṣimaeli, mo ti gbọ́ tìrẹ: Kíyèsi i, mo ti bù kún un, èmi yóò sì mú un bímọ pọ̀, èmi yóò sì sọ ọ́ di púpọ̀ gidigidi; ọmọ-aládé méjìlá ni yóò bí, èmi yóò sì fi í ṣe orílẹ̀-èdè ńlá. Jẹ́nẹ́sísì 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

A sọ Ishmaeli di eléso, Euphrates sì túmọ̀ sí eléso. Ní ìparí àsọtẹ́lẹ̀ ọdún ọgọ́rùn-ún kan àti àádọ́ta ti ìyà ìbànújẹ́ ìgbé àkọ́kọ́, àsọtẹ́lẹ̀ wákàtí kan, ọjọ́ kan, oṣù kan àti ọdún kan bẹ̀rẹ̀ nígbà tí a tú Islam sílẹ̀ láti pa ìdá mẹ́ta kan nínú ènìyàn. Ní òfin Ọjọ́-ìsinmi, a pa ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ó sì jẹ́ ìdá mẹ́ta kan nínú Róòmù òde-òní. A ti dí Islam mú ní August 11, 1840, nígbà ìfúnni ní agbára ìròyìn áńgẹ́lì àkọ́kọ́, a sì tú ú sílẹ̀ nígbà ìfúnni ní agbára ìròyìn áńgẹ́lì kẹta ní 9/11.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

Ní ọjọ́ 9/11, fífi àmì èdìdì lé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀ bí ìdájọ́ àwọn òkú ti parí, tí ìdájọ́ àwọn alààyè sì bẹ̀rẹ̀. Nígbà tí Íslámù ti ìbànújẹ kẹta ti tú sílẹ̀ ní ọjọ́ 9/11, a sì dá a dúró lẹ́sẹ̀kẹsẹ̀ ní àkókò fífi àmì èdìdì náà.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “A fi ojú-ìran yìí hàn ní ọdún 1847 nígbà tí ó jẹ́ pé díẹ̀ gan-an nínú àwọn ará Advent ni wọ́n ń pa Sábáàtì mọ́, àti nínú àwọn wọ̀nyí díẹ̀ pere ni wọ́n rò pé pípa a mọ́ ní ìtóbi tó láti fa ìlà ìyàtọ̀ sílẹ̀ láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Nísinsin yìí, ìmúṣẹ ojú-ìran náà ti ń bẹ̀rẹ̀ sí í farahàn. ‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nuba níbí, kò tọ́ka sí àkókò tí àwọn àjàkálẹ̀-àrùn náà yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé sí ìparí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a óò di wọ́n mú kí wọ́n má bàa dá iṣẹ́ áńgẹ́lì kẹta dúró. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá áńgẹ́lì kẹta, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọ́n lè dúró ní àsìkò tí a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn náà jáde.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

“Àkókò kúkúrú” tí ń ṣáájú ìparí àkókò ìdánwò ni àkókò tí “Kristi wà nínú ibi mímọ́” tí ó sì ń “parí” “iṣẹ́ ìgbàlà.”

> “In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

> “Nínú ètò àpẹẹrẹ náà, tí ó jẹ́ ojiji ẹbọ àti iṣẹ́ àlùfáà Kristi, ìwẹ̀nùmọ́ ibi mímọ́ ni iṣẹ́ ìkẹyìn tí àlùfáà àgbà máa ń ṣe nínú ìyíká iṣẹ́ ìránṣẹ́ ọdọọdún. Ó jẹ́ iṣẹ́ ìparí ti ètùtù—yíyọ ẹ̀ṣẹ̀ kúrò, tàbí fífà á kúrò lórí Ísírẹ́lì. Ó ṣàpẹẹrẹ iṣẹ́ ìparí nínú iṣẹ́ ìránṣẹ́ Àlùfáà Àgbà wa ní ọ̀run, nínú yíyọ tàbí píparẹ́ ẹ̀ṣẹ̀ àwọn ènìyàn Rẹ̀, tí a ti forúkọsílẹ̀ sínú àwọn ìwé àkọsílẹ̀ ọ̀run. Iṣẹ́ yìí ní iṣẹ́ ìwádìí nínú, iṣẹ́ ìdájọ́; ó sì ṣáájú wíwá Kristi nínú àwọsánmà ọ̀run pẹ̀lú agbára àti ògo ńlá lẹ́sẹ̀kẹsẹ̀; nítorí nígbà tí Ó bá dé, gbogbo ọ̀ràn ni a ti pinnu tán. Jésù wí pé: ‘Èrè Mi ń bẹ lọ́dọ̀ Mi, láti san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ṣe rí.’ Ìfihàn 22:12. Iṣẹ́ ìdájọ́ yìí gan-an, tí ó ṣáájú ìpadàbọ̀ kejì lẹ́sẹ̀kẹsẹ̀, ni a kéde nínú ìrántí áńgẹ́lì àkọ́kọ́ ti Ìfihàn 14:7 pé: ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí wákàtí ìdájọ́ Rẹ̀ dé.’” The Great Controversy, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

“Pípaarẹ àwọn ẹ̀ṣẹ̀ àwọn ènìyàn Rẹ̀” ń ṣẹlẹ̀ ní àkókò ìdájọ́ àwọn alààyè.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́, nígbà tí àwọn àkókò ìtùnú yóò ti ọ̀dọ̀ Olúwa wá; òun yóò sì rán Jésù Kristi, ẹni tí a ti wàásù rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àsìkò ìmúpadàbọ̀sipò ohun gbogbo, èyí tí Ọlọ́run ti sọ nípasẹ̀ ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ láti ìbẹ̀rẹ̀ ayé. Ìṣe 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.

Láti lè ronúpìwàdà, ènìyàn gbọ́dọ̀ wà láàyè, àti pé ìrònúpìwàdà tí Pétérù ń tọ́ka sí níhìn-ín ní ìtumọ̀ pípé rẹ̀ ṣẹlẹ̀ nígbà tí “ìtùnú yóò dé.” Ìsinmi àti ìtùnú náà ni òjò ìkẹ́yìn, èyí tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìlá [18] sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ayé mọ́lẹ̀. Áńgẹ́lì alágbára náà pẹ̀lú ni áńgẹ́lì kìíní ti August 11, 1840, tí ó sọ̀kalẹ̀ nígbà tí a dá Islam dúró, àti pé áńgẹ́lì náà “kò kéré jù Ẹni pàtàkì kan lọ bíi Jésù Kristi.” “Ìtùnú” náà àti “àwọn àkókò ìmúpadàbọ̀sípò ohun gbogbo” bẹ̀rẹ̀ pẹ̀lú bí a ṣe tú Islam sílẹ̀ láti bínú àwọn orílẹ̀-èdè, lẹ́yìn náà a sì dá a dúró nígbà tí a fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [ẹgbàá méjìlélógójì] náà. 9/11 samisi àwọn àkókò ìtùnú àti ìsinmi, èyí tí í ṣe òjò ìkẹ́yìn, ó sì samisi àkókò “ìmúpadàbọ̀sípò ohun gbogbo.” Ohun tí a mú padà bọ̀sípò nínú ìjọ, èyí tí láti ìgbà ìṣọ̀tẹ̀ 1863 ti jẹ́ ìjọ oníjà, ṣùgbọ́n tí yóò di ìjọ aṣẹ́gun, ni àkókò fífi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì [ẹgbàá méjìlélógójì] náà.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Ìjọ tó wà nípò ìjà jẹ́ àdàlù àlìkámà àti èpò, ìjọ tó ṣẹ́gun sì ni ọrẹ àkọ́so èso àlìkámà ti Pẹ́ńtíkọ́sì. 9/11 ni ìgbà àkọ́kọ́ tí Báláámù lu kẹ́tẹ́kẹ́tẹ́ náà, Báláámù (Orílẹ̀-Èdè Amẹ́ríkà) sì bẹ̀rẹ̀ ogun kárí ayé sí ìpaniláyà lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìkọlù àìròtẹ́lẹ̀ náà. Kẹ́tẹ́kẹ́tẹ́ Báláámù ṣàpẹẹrẹ àwọn ègbé mẹ́ta tí ó para pọ̀ jẹ́ ègbé kẹta, tí wọ́n sì ń sáré ní ìbámu pẹ̀lú àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Nítorí náà, ìṣàkóso àsọtẹ́lẹ̀ àwọn ègbé mẹ́ta wà lábẹ́ àwọn ìgbésẹ̀ mẹ́ta ti àwọn áńgẹ́lì mẹ́ta. Nítorí ìdí yìí, ìgbà kejì tí Báláámù lu kẹ́tẹ́kẹ́tẹ́ náà jẹ́ ìlọ́po méjì, gẹ́gẹ́ bí ó ti máa ń rí ní gbogbo ìgbésẹ̀ kejì. Láàárín ọgbà àjàrà méjì ti ilẹ̀ ológo àtijọ́ ti ara àti ti òde-òní ti ẹ̀mí, Ísílámù kọlù Ísírẹ́lì ní October 7, 2023, a sì fi ìdènà kan lé Gasa lójúfò lẹ́sẹ̀kẹsẹ̀, lẹ́yìn náà ni Ísílámù yóò kọlù Nashville.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Ìkọlù Nashville ni èkejì nínú àwọn ìkọlù àìròtẹ́lẹ̀ méjèèjì tí, nínú ẹ̀rí Balaamu, ó ṣẹlẹ̀ láàárín àwọn ọgbà àjàrà. Nashville ń fi àmì ọ̀nà àsọtẹ́lẹ̀ hàn nígbà tí ìránṣẹ́ igbe ọ̀gànjọ darapọ̀ mọ́ angẹli kejì. Ìránṣẹ́ igbe ọ̀gànjọ bẹ̀rẹ̀ nígbà tí àwọn ọmọ-ẹ̀yìn Kristi méjì, (tí wọ́n ń ṣojú ìránṣẹ́ angẹli kejì) tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀ ní ìbẹ̀rẹ̀ ìwọlé ìṣẹ́gun náà. Ní ìkẹyìn, ìrìnàjò náà yóò darí sí àgbélébùú, èyí tí ó ń ṣojú ìmìtìtì ilẹ̀ òfin Àìkú tó súnmọ́ dé, níbi tí àgbèrè Romu ti borí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì lẹ́yìn tí a ti gbàgbé rẹ̀ fún ìtàn orílẹ̀-èdè Amẹ́ríkà.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Nígbà tí àgbèrè náà bá bẹ̀rẹ̀ sí í kọ orin rẹ̀ ní òfin Ọjọ́ Àìkú, ogun Nínífè yóò ti tún ṣẹlẹ̀, a ó sì ti yi kọ́kọ́rọ́ náà padà tí ó ń fi àmì sí ìṣípayá àkókò ìdánwò ère ẹranko ní ayé. Ogun Nínífè ni ìparí ìkéde igbe ọ̀gànjọ́ òru, èyí tí yóò sì yí padà lẹ́yìn náà sí igbe ńlá ti áńgẹ́lì kẹta. Ìbẹ̀rẹ̀ àkókò náà, tí a fi ìkọlù àìròtẹ́lẹ̀ sí Nashville ṣe àmì rẹ̀, yóò tún ti jẹ́ àpẹẹrẹ nípasẹ̀ ogun Nínífè pẹ̀lú, nítorí Jésù, gẹ́gẹ́ bí Áfà àti Òmégà, máa ń fi ìbẹ̀rẹ̀ ṣàlàyé òpin ní gbogbo ìgbà. Ìkọlù Nashville yóò, gẹ́gẹ́ bí dandan àsọtẹ́lẹ̀, ní àwọn ẹ̀yà ìṣẹ̀lẹ̀ ìṣẹ́gun Róòmù lórí Pérṣíà tí ó jẹ́ kí Ísílámù lè fi òkùnkùn kún ilẹ̀ ayé. Donald Trump ni àmì ère Róòmù, nítorí náà òun yóò borí nínú ogun Nínífè tí ó ní ìbáṣepọ̀ pẹ̀lú ìkọlù Nashville, ṣùgbọ́n agbára rẹ̀ láti dojú kọ ìkún omi Ísílámù yóò ti rẹ̀wẹ̀sì.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Ogun tí Ronald Reagan ṣàṣeyọrí láti borí ní ọdún 1989 jẹ́ ogun tútù kan tí ó ti bẹ̀rẹ̀ ní òpin Ogun Àgbáyé Kejì. Ogun tútù ti Trump ni ogun Panium, ó sì ń yọrí sí Ogun Àgbáyé Kẹta ní òfin Ọjọ́ Àìkú, èyí tí a ti fi ogun Actium àti pẹ̀lú ogun Ninefe ṣàpẹẹrẹ rẹ̀. Ogun tútù ti Trump, tí ogun Panium ń ṣojú fún, ń yọrí sí pípa “ògiri” ìyàtọ̀ láàárín ìjọ àti ìpínlẹ̀ nínú Òfin Orílẹ̀-èdè lulẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa pípa “ògiri” Berlin lulẹ̀ ní ọdún 1989.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

Nashville ṣojú ibi tí kẹ́tẹ́kẹ́tẹ́ Balaamu ti tẹ ẹsẹ̀ Balaamu mọ́ ògiri, nípa bẹ́ẹ̀ ó ń fi ìfarapa tí ń mú arọ ní ògiri hàn. Àkókò igbe ọ̀gànjọ́ bẹ̀rẹ̀ pẹ̀lú ìṣẹ̀lẹ̀ kan tí ó kọlu ògiri ìyapa nínú Òfin Orílẹ̀-èdè, nípa bẹ́ẹ̀ ó sì ń samisi ìbẹ̀rẹ̀ ìdásílẹ̀ àwòrán ẹranko náà (ìpapọ̀ ìjọ àti ìjọba) pẹ̀lú àmì ọ̀nà kan tí ó ṣàfihàn bí wọ́n ṣe ń wó ògiri ìyapa lulẹ̀ ní ìparí ìdásílẹ̀ àwòrán ẹranko náà. Donald Trump yóò sọ̀rọ̀ ní ti àsọtẹ́lẹ̀ pẹ̀lú àṣẹ alákóso kan tí ó ṣàfihàn ìsọ̀rọ̀ náà ní òfin Ọjọ́-ìsinmi, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ pẹ̀lú Alien and Sedition Acts of 1798. Ní ibẹ̀ yóò ṣẹ́gun àwọn onífẹ̀ẹ́ àgbáyé ti ẹgbẹ́ Democratic àti àwọn ẹlẹgbẹ́ wọn, ìyẹn àwọn onífẹ̀ẹ́ àgbáyé RINO ti ẹgbẹ́ Republican. Ìṣẹ́gun rẹ̀ lórí àwọn ọ̀tá tí Persia ṣàpẹẹrẹ nínú ogun Nineveh yóò fi àwọn ẹ̀gbẹ́ méjèèjì nínú ogun òṣèlú náà sílẹ̀ láìní agbára tí ó yẹ láti koju eṣú Islam tí yóò tàn ká ilẹ̀ náà. Ẹsẹ̀ Trump tí a tẹ mọ́ ni ògiri náà ní ìbẹ̀rẹ̀ ìkéde igbe ọ̀gànjọ́ tí ó darí sí ògiri náà ní ìparí.

We will continue this consideration of the three woes in the next article.

A ó máa tẹ̀síwájú nínú àyẹ̀wò yìí ti ìbànújẹ mẹ́ta náà nínú àpilẹ̀kọ tí ó kàn.

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