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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Two

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Méjìlélógójì

Number Forty-Two

Nọ́mbà Mẹ́rìnlélógójì

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Nígbà tí a bá pín Lefitiku ogúnlélógún sí ìlà méjì tó dọ́gba, ti ẹsẹ̀ méjìlélógún-méjìlélógún, ní ìbámu pẹ̀lú ìlà Kristi níbi tí àwọn àjọ̀dún ìgbà òrìṣàdé ti bá àpẹẹrẹ-òtítọ́ wọn mu, a lè fi ìlà kan hàn tí ó bẹ̀rẹ̀ pẹ̀lú ìgbésẹ̀ mẹ́ta ti Ìrékọjá ti ìrọ̀lẹ́ Ọjọ́ Ẹtì, àkàrà aláìwú ní ọjọ́ Ìsinmi, àti èso àkọ́kọ́ ní ọjọ́ kìíní ọ̀sẹ̀. Èyí jẹ́ àmì ọ̀nà kan, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ ìrìbọmi Kristi, ṣùgbọ́n àmì ọ̀nà kan náà ní ìgbésẹ̀ mẹ́ta.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Nígbà tí a bá bẹ̀rẹ̀ ní àjíǹde náà, tí a sì tẹ̀ síwájú sínú ọjọ́ ogójì iwájú, a dé ibi ìyípadà pàtàkì kan, nítorí nígbà náà ni Kristi dáwọ́ ìkọ́ni lójúkojú dúró, ó sì gòkè lọ nínú àwọsánmà. Àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan, mẹ́rìnlélógójì náà pẹ̀lú gòkè lọ nínú àwọsánmà.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn yìí. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀ ilẹ̀ ńlá kan ṣẹlẹ̀, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, nínú ìṣẹ̀lẹ̀ ilẹ̀ náà sì ni a pa ènìyàn ẹgbẹ̀rún méje: àwọn tí ó ṣẹ́kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì kíyèsí i, ègbé kẹta ń bọ̀ kánkán. Angẹli keje sì fọn ìpè; àwọn ohùn ńlá sì wà ní ọ̀run, wọ́n ń wí pé, Àwọn ìjọba ayé yìí di ìjọba Olúwa wa, àti ti Kristi rẹ̀; yóò sì jọba láé àti láéláé. Ìfihàn 11:12–15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Ègún kejì àti ẹ̀kẹta ni Islam, àti pé áńgẹ́lì keje ni ègún ẹ̀kẹta, èyí tí ó tún jẹ́, lẹ́ẹ̀kan sí i, Islam. Ègún ẹ̀kẹta dé kánkán nígbà ìmìtìtì ilẹ̀. Ìmìtìtì ilẹ̀ náà ni òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà; Orílẹ̀-Èdè Amẹ́ríkà ni ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá, àti òfin Ọjọ́ Àìkú náà ni ìmìtìtì náà, èyí tí ó jẹ́ ìrìgìrì ilẹ̀. Ẹranko ilẹ̀ náà ni ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá, àti nígbà tí a bá borí Orílẹ̀-Èdè Amẹ́ríkà lulẹ̀ nípasẹ̀ òfin Ọjọ́ Àìkú, ìdámẹ́wàá ìlú náà yóò ti ṣubú. Ní wákàtí kan náà ti òfin Ọjọ́ Àìkú, àwọn ẹlẹ́rìí méjì tí Èlíjà àti Mósè ṣojú fún, àwọn ẹlẹ́rìí méjì kan náà tí wọ́n fara hàn ní ìyípadà pẹ̀lú Kristi fún Peteru, Jakọbu àti Johanu, ni a gbé sókè lọ sí ọ̀run nínú àwọsánmà, gbogbo ènìyàn sì rí i, nítorí àwọn ọ̀tá wọn rí wọn.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Lẹ́yìn ọjọ́ mẹ́rìnlélógójì lẹ́yìn àjíǹde, Jésù “gòkè lọ” sínú àwọsánmà, ọjọ́ mẹ́wàá náà sì bẹ̀rẹ̀ nínú yàrá òkè. Ìgòkèlọ náà jẹ́ ìdánwò tí a fi ojú rí, gẹ́gẹ́ bí èkejì nínú àwọn áńgẹ́lì mẹ́ta náà. Nígbà ìgòkèlọ Rẹ̀, àwọn áńgẹ́lì sọ pé Yóò padà wá pẹ̀lú àwọsánmà, gẹ́gẹ́ bí Ó ti ṣẹ̀ṣẹ̀ gòkè lọ pẹ̀lú àwọsánmà.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Nígbà tí ó sì ti sọ nǹkan wọ̀nyí, bí wọ́n ti ń wò ó, a gbé e sókè; ìkùukùu kan sì gbà á kúrò ní ojú wọn. Nígbà tí wọ́n sì ń tẹjú mọ́ ọ̀run bí ó ti ń gòkè lọ, kíyèsí i, àwọn ọkùnrin méjì dúró lẹ́gbẹ̀ẹ́ wọn ní aṣọ funfun; àwọn náà sì wí pé, Ẹ̀yin ọkùnrin Gálílì, èéṣe tí ẹ fi dúró tí ẹ sì ń wò sókè sí ọ̀run? Jésù kan náà yìí, ẹni tí a gbé sókè lọ́dọ̀ yín sínú ọ̀run, yóò padà wá bákan náà gẹ́gẹ́ bí ẹ ti rí i tí ó ń lọ sínú ọ̀run. Ìṣe 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Ìpadàbọ̀ Rẹ̀ ní Ìgbà Wíwá Rẹ̀ Ẹlẹ́ẹ̀kejì wà nínú “ògò” ìjọba Rẹ̀.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Nítorí náà, ẹnikẹ́ni tí yóò tijú mi àti ọ̀rọ̀ mi ní àárín ìran panṣágà àti ẹlẹ́ṣẹ̀ yìí; Ọmọ ènìyàn náà yóò sì tijú ẹni náà pẹ̀lú, nígbà tí yóò dé nínú ògo Baba rẹ̀ pẹ̀lú àwọn angẹli mímọ́. Máàkù 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

“Ògo” kan náà ni Peteru, Jakọbu àti Johanu rí ní Òkè Ìyípadà. Òkè Ìyípadà náà pẹ̀lú jẹ́ ìgbésẹ̀ kejì, tí Kesarea Filipi ṣáájú rẹ̀, tí Kesarea Maritima sì tẹ̀lé e lẹ́yìn, lọ́kọ̀ọ̀kan. Àdánwò kejì náà pẹ̀lú ni àdánwò ère ẹranko náà, àdánwò kan tí ó ń béèrè fún ìmọ̀ràn àsọtẹ́lẹ̀ pé a ń dá ère ẹranko náà sílẹ̀. Àdánwò kejì náà pẹ̀lú ni Melsari ń yẹ Daniẹli àti àwọn ọ̀rẹ́ rẹ̀ wò láti fi ojú wọn wé ti àwọn tí kò jẹ ẹfọ. Àdánwò ojú ni. Ìgbésẹ̀ kejì nínú àwọn ìgbésẹ̀ májẹ̀mú mẹ́ta nínú ìtàn májẹ̀mú Abramu ni “àmì” ìkọlà. Ìgbésẹ̀ kejì dúró fún ìdìdì àwọn ènìyàn Ọlọ́run bí a ṣe gbé wọn sókè gẹ́gẹ́ bí àsíá. Ìgbésẹ̀ kejì ni ibi tí a ti ń fi “ògo” hàn, nítorí àwọn ìgbésẹ̀ mẹ́ta ti áńgẹ́lì kìíní ni ìbẹ̀rù, “ògo,” àti ìdájọ́. Ọjọ́ kẹ́ẹ̀ẹ́dógún ogójì àkókò Pẹ́ńtíkọ́sítì bá Òkè Ìyípadà mu. Yọ bàtà rẹ, nítorí ilẹ̀ mímọ́ ni o dúró lé.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Ìgòkè ni ìdánwò tí a fi ojú rí, àti nínú ìtòlẹ́sẹẹsẹ àwọn àjọ̀dún náà, ìgòkè náà ní ààmì ọjọ́ ogójì ni ọjọ́ márùn-ún ṣáájú rẹ̀ pẹ̀lú àjọ̀dún Ìpè. Àjọ̀dún Ìpè ń fi ìkìlọ̀ ipè keje hàn, èyí tí í ṣe ìkìlọ̀ ti Islam.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Ìgòkè ọ̀run tẹ̀ lé àwọn ipè ní ọjọ́ márùn-ún, lẹ́yìn náà ọjọ́ márùn-ún lẹ́yìn ìgòkè ọ̀run náà, Ọjọ́ Ètùtù ni ń samisi ìdájọ́. Ipè náà ni àwọn ọ̀nà àtijọ́, ó jẹ́ ìránṣẹ́ Laodicea, ó jẹ́ Islam, ó sì jẹ́ ìránṣẹ́ ìpìlẹ̀ ti áńgẹ́lì kìn-ín-ní. Ọjọ́ márùn-ún lẹ́yìn náà, nígbà tí ìtọ́nisọ́nà “ojúkojú” bá parí, ìdánwò kejì tí a rí lójú ti áńgẹ́lì kejì ni a fi ìgòkè ọ̀run samisi. Ọjọ́ márùn-ún lẹ́yìn èyí, ìdájọ́ ń samisi áńgẹ́lì kẹta.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Ọjọ́ márùn-ún lẹ́yìn tí ìdájọ́ lórí ilé Ọlọ́run bá parí, ìdájọ́ yóò dé sórí Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí a ti samisi rẹ̀ nípa Ọjọ́ Pẹ́ńtẹ́kọ́sì.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> Ó sì wí fún Ábrámù pé, “Mọ̀ dájúdájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọn; wọn yóò sì pọ́n wọn lójú fún ọdún irinwó. Ṣùgbọ́n orílẹ̀-èdè náà pẹ̀lú, èyí tí wọn yóò máa sìn, èmi ni yóò dá lẹ́jọ́; lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọ̀pọ̀ ọrọ̀.” Jẹ́nẹ́sísì 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

“Àkópọ̀ ńlá” tí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ní ní àkókò òfin ọjọ́ Àìkú, níbi tí a ti ń ṣe ìdájọ́ “orílẹ̀-èdè” Orílẹ̀-Èdè Amẹ́ríkà, ni àkópọ̀ inú orí kẹfà Ìsáyà, èyí tí ó dúró fún Ìjẹ́-Ọlọ́run. Àsọtẹ́lẹ̀ májẹ̀mú Ábúráhámù sọ pé “pẹ̀lú orílẹ̀-èdè náà pẹ̀lú,” nípa bẹ́ẹ̀ ó fi hàn pé a ti fi èdìdì dì àwọn ènìyàn Ọlọ́run kí òfin ọjọ́ Àìkú tó dé. Lẹ́yìn náà, ní àkókò òfin ọjọ́ Àìkú, àkókò kan tí ọjọ́ méje Àjọ̀dún Àgọ́ ṣàpẹẹrẹ rẹ̀, ni a tú òjò ìkẹyìn jáde láìsí ìwọ̀n bí a ti ń mú ìdájọ́ ṣẹ lórí ọ̀pọ̀ ènìyàn ńlá tí wọ́n wà níta ilé Ọlọ́run.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, wọ́n pa ẹlẹ́rìí méjèèjì ní àwọn òpópónà Sódómù àti Ejibiti. Ẹlẹ́rìí méjèèjì náà ni Mose àti Elijah, àti pé William Miller ni Elijah ìtàn rẹ̀. Nínú àlá rẹ̀, ó pa ojú rẹ̀ díẹ̀ fún ìṣẹ́jú kan, àti ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ní ọ̀nà àsọtẹ́lẹ̀, ó pa ojú rẹ̀ nínú ikú. Nígbà tí ó tún la ojú rẹ̀, yàrá náà ti ṣófo, ilẹ̀kùn kan àti àwọn fèrèsé sì ṣí sílẹ̀. Nígbà tí Miller sì rí iṣẹ́ tí ọkùnrin tí ń fi fẹ́lẹ̀ erùpẹ̀ náà ń ṣe, ó bẹ̀ ẹ́ pé kí ó ṣọ́ra, ọkùnrin tí ń fi fẹ́lẹ̀ erùpẹ̀ náà sì fi dá a lójú pé gbogbo ohun yóò dáa.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Nígbà tí Miller jí ní aginjù, ní oṣù Keje ọdún 2023, àjọ̀dún àkàrà aláìwú wá dé, díẹ̀ ṣáájú àjíǹde ní December 31, 2023. Ní ìgbà náà—ìfẹ̀sẹ̀múlẹ̀ ìsọtẹ́lẹ̀ ti Ẹkún Òru Àárín tòótọ́, “ẹkún” náà tí gbogbo ìfẹ̀sẹ̀múlẹ̀ ìsọtẹ́lẹ̀ mìíràn tí a ti ṣí tẹ́lẹ̀ ti jẹ́ àpẹẹrẹ rẹ̀, bẹ̀rẹ̀ sí í tú sílẹ̀, nítorí pé òpin ọjọ́ mẹ́ta àtààbọ̀ náà ń dá “àkókò ìparí” mọ̀, àti ní “àkókò ìparí” ni ìtúsílẹ̀ ìsọtẹ́lẹ̀ máa ń wà ní gbogbo ìgbà. Èyí sì máa ń rí bẹ́ẹ̀ ní gbogbo ìgbà, nítorí Kristi ni òun kan náà lánàá, lónìí àti títí láé. Ìbáṣepọ̀ Rẹ̀ pẹ̀lú ènìyàn jẹ́ ohun kan náà ní gbogbo ìgbà, nítorí Ó ń ṣiṣẹ́ lórí “àwọn ìlà” kan náà báyìí gẹ́gẹ́ bí Ó ti ṣe ní gbogbo ìgbà. Ní òpin ọjọ́ mẹ́ta àtààbọ̀ náà ni Ìfihàn Jesu Kristi tú sílẹ̀.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

A ti fi ara ajinde náà ṣàpẹẹrẹ nípasẹ̀ Ádámù, ẹni tí a kọ́kọ́ dá, lẹ́yìn náà ni a sì mí ẹ̀mí ìyè sí i. Àwọn egungun gbígbẹ tí ó ti kú nínú Ìsíkíẹ́lì 37, ni a náà kọ́kọ́ sọ di ara nípasẹ̀ àsọtẹ́lẹ̀ kan, lẹ́yìn èyí ni a sì mú wọn wá sí ìyè nípasẹ̀ àsọtẹ́lẹ̀ kejì tí ó mú ẹ̀mí ìyè wá sí ara aláìlẹ́mìí pẹ̀lú ìhìnrere ti ẹ̀fúùfù mẹ́rin, èyí tí í ṣe ìhìnrere ìdìdí. Nínú àwòrán méjèèjì, àsọtẹ́lẹ̀ tí a tú sílẹ̀ ní apá méjì, tí a sì gbé kalẹ̀ ní onírúurú ọ̀nà. Wọ́n jẹ́ ti inú àti ti òde; wọ́n jẹ́ ìran àwọn odò Ulai àti Hiddekel; wọ́n jẹ́ àwọn ìran chazon àti mareh; wọ́n jẹ́ ẹlẹ́rìí méjì, àwọn paipu wúrà méjì, bẹ́ẹ̀ bẹ́ẹ̀ lọ.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

Nínú ìtàn àwọn Millerite, Ẹkún Àárín Òru ni àsọtẹ́lẹ̀ tí ó darapọ̀ mọ́ àsọtẹ́lẹ̀ áńgẹ́lì kejì. Àsọtẹ́lẹ̀ ìgbésẹ̀ méjì. Nígbà tí a jí àwọn egungun gbígbẹ tí ó kú dìde ní ọdún 2023, nípa dandan àsọtẹ́lẹ̀, ó ṣeé ṣe kí a dán wọn wò, nítorí pé ìsípayá àsọtẹ́lẹ̀ kan máa ń bẹ̀rẹ̀ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta nígbà gbogbo. Àwọn ìdánwò méjì àkọ́kọ́ yóò jẹ́ ìdánwò ìpìlẹ̀, lẹ́yìn náà ni ìdánwò tẹ́ńpìlì.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Ọjọ́ márùn-ún lẹ́yìn àjíǹde—ohùn ní aginjù, tí àkókò àkàrà aláìwú hàn gẹ́gẹ́ bí àpẹẹrẹ rẹ̀, parí; nítorí Elijah, tí Miller àti Johanu Oníbatisiti ṣojú fún, àwọn méjèèjì pèsè ọ̀nà sílẹ̀ fún Ẹni náà tí wọn kò yẹ láti ru bàtà Rẹ̀. Ní àjíǹde, Jésù bẹ̀rẹ̀ àkókò ìkọ́ni Rẹ̀ “ojúkojú” fún ọjọ́ ogójì. Ìkọ́ni “ojúkojú” náà bẹ̀rẹ̀ ní ọjọ́ kejìlélógún fún Danieli ní orí kejìlá. Níbẹ̀ ni a ti ṣàfihàn rẹ̀ gẹ́gẹ́ bí ìgbésẹ̀ mẹ́ta àti ìfọwọ́kan mẹ́ta, pẹ̀lú ìtúnlélẹ̀ agbára.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Ọjọ́ márùn-ún kí ogójì ọjọ́ náà tó pé, ìkìlọ̀ ìpè Islam ni a fi fọn. A ṣàpẹẹrẹ ìkìlọ̀ Islam nípasẹ̀ kẹ́tẹ́kẹ́tẹ́ tí Kristi gùn nígbà ìwọlé ìṣẹ́gun Rẹ̀ sí Jerusalẹmu. Kí Ó tó sọ̀ kalẹ̀ láti àwọn gẹ̀rẹ́gẹ̀rẹ́ Òkè Olifi sí Jerusalẹmu, Ó kọ́kọ́ paṣẹ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ láti lọ tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀.

> “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 ìran yìí hàn ní ọdún 1847 nígbà tí àwọn arákùnrin Advent díẹ̀ péré ni wọ́n ń pa Ọjọ́ Ìsinmi mọ́, àti láàárín àwọn wọ̀nyí, díẹ̀ péré ni wọ́n rò pé pípa a mọ́ ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí ohun tí yóò fa ìyàtọ̀ sílẹ̀ láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Ní báyìí, ìmúṣẹ ìran náà ti ń bẹ̀rẹ̀ sí í hàn. ‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nu kàn níbí, kò tọ́ka sí àkókò tí àwọn àjàkálẹ̀-ìyà yóò bẹ̀rẹ̀ sí í dà jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí wọ́n tó dà wọ́n jáde, nígbà tí Kristi wà nínú ibùgbé mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń bọ̀ sí ìparí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a óò di wọ́n mú kí wọ́n má bàa dí iṣẹ́ áńgẹ́lì kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Oluwa, yóò dé, láti fún ohùn ńlá áńgẹ́lì kẹta ní agbára, àti láti pèsè àwọn ènìyàn mímọ́ sílẹ̀ láti lè dúró ní àkókò tí àwọn àjàkálẹ̀-ìyà méje ìkẹyìn yóò dà jáde.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

Ní 9/11 Ó pa àwọn áńgẹ́lì Rẹ̀ láṣẹ láti tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, lẹ́yìn náà ni George Bush kékeré dá kẹ́tẹ́kẹ́tẹ́ náà dúró. Kírúsì jẹ́ àpẹẹrẹ áńgẹ́lì àkọ́kọ́, nítorí ó kéde àṣẹ àkọ́kọ́. Nítorí náà ó dúró fún August 11, 1840 àti 9/11 pẹ̀lú, àti ní 9/11 ni a tú Islam sílẹ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “íbínú àwọn orílẹ̀-èdè,” lẹ́yìn náà a sì di í mọ́lẹ̀. Ní àkókò náà ni òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀. Kírúsì dúró fún àwọn àmì ọ̀nà méjèèjì ti Islam ní August 11, 1840 àti 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> “Fún ọ̀sẹ̀ mẹ́ta, Gébúrẹ́lì bá àwọn agbára òkùnkùn jà, ó ń wá ọ̀nà láti tako àwọn ipa tí ń ṣiṣẹ́ lórí ọkàn Kírúsì; kí ìjà náà tó sì parí, Kristi tìkára Rẹ̀ wá ṣe ìrànlọ́wọ́ fún Gébúrẹ́lì. Gébúrẹ́lì sọ pé, ‘Alákòóso ìjọba Pérṣíà dojú kọ mi fún ọjọ́ mọ́kànlélógún; ṣùgbọ́n wò ó, Máíkélì, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá ràn mí lọ́wọ́; mo sì dúró níbẹ̀ pẹ̀lú àwọn ọba Pérṣíà.’ Dáníẹ́lì 10:13. Gbogbo ohun tí ọ̀run lè ṣe nítorí àwọn ènìyàn Ọlọ́run ni a ṣe. A ṣẹ́gun ní ìkẹyìn; àwọn ọmọ-ogun ọ̀tá sì wà ní ìdènà ní gbogbo ọjọ́ Kírúsì, àti ní gbogbo ọjọ́ Kámíbísì ọmọ rẹ̀, ẹni tí ó jọba fún ìwọ̀n ọdún méje àtààbọ̀.” Prophets and Kings, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

Ní àkókò Kírúsì, àti ní August 11, 1840, nígbà tí ipò gíga jùlọ ti Ottoman parí, gẹ́gẹ́ bí àwọn aṣáájú-ọ̀nà ti sọ ọ́, a di Islam ti ìbànújẹ kejì mú. Ìdènà náà fi ìparí àsọtẹ́lẹ̀ àkókò ọdún mẹ́ta ọgọ́rùn-ún mọ́kàndínlọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún hàn, èyí tí ó bẹ̀rẹ̀ nígbà tí a tú àwọn áńgẹ́lì mẹ́rin náà sílẹ̀, tí wọ́n dúró fún àwọn sultani Islam mẹ́rin, nípasẹ̀ áńgẹ́lì kẹfà, ẹni tí ó dúró fún ìbànújẹ kejì nínú àwọn ìbànújẹ mẹ́ta ti Islam. Ní 9/11 Islam kọlu, lẹ́yìn náà a sì di í mú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ ìdènà náà nínú ìtàn Kírúsì àti ti ọdún 1840. Gbogbo àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí ń tọ́ka sí dídi tàbí títú Islam sílẹ̀, àti ní ìbẹ̀rẹ̀ ìwọlé ìṣẹ́gun Kristi, a tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Ìtúsílẹ̀ kẹ́tẹ́kẹ́tẹ́ ṣáájú ìwọlé Rẹ̀ nínú ìṣẹ́gun fihàn ìhìnrere ipè tí ó dé ní ọjọ́ márùn-ún kí ìgòkè Rẹ̀ sí ọ̀run tó wáyé. Ìhìnrere pé a tún tú Islam sílẹ̀, gẹ́gẹ́ bí a ti tú ú sílẹ̀ ní 9/11, àti gẹ́gẹ́ bí a ó ṣe tún tú ú sílẹ̀ lẹ́ẹ̀kansi ní ọjọ́ mẹ́ẹ̀ẹ́dógún lẹ́yìn náà ní òfin Ọjọ́-Àìkú, èyí tí í ṣe Pẹ́ńtíkọ́sì, ni ìhìnrere tí ó samisi ìbẹ̀rẹ̀ Ẹkún Ọ̀gànjọ́. Kẹ́tẹ́kẹ́tẹ́ tí a tú sílẹ̀ samisi ìbẹ̀rẹ̀ tàbí alpha ìkéde ìhìnrere Ẹkún Ọ̀gànjọ́, àti ní òfin Ọjọ́-Àìkú, níbi tí Ẹkún Ọ̀gànjọ́ ti yí padà sí igbe ńlá, Islam tún lu ẹranko ayé náà mọ́lẹ̀.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Àkókò Ẹkún Òru Bọ̀rẹ̀ pẹ̀lú ìkọlù alpha láti ọ̀dọ̀ Islam, ó sì parí pẹ̀lú ìkọlù omega láti ọ̀dọ̀ Islam. Àwọn ìkọlù Islam sí orí Orílẹ̀-Èdè Amẹ́ríkà ni a ṣojú nínú ẹ̀rí Balaamu àti kẹ́tẹ́kẹ́tẹ́ rẹ̀, èyí tí a gbé kalẹ̀ dájúdájú nínú Numbers orí kẹrìnlélógún. Àyànmọ́ ìjọ Seventh-day Adventist ti Laodicea gẹ́gẹ́ bí ìwo Protestant ti ẹranko ayé ni a ṣojú nínú Isaiah 22:22 (internal), àti àyànmọ́ ìwo Republican ni a gbé kalẹ̀ nínú Numbers 22:22 (external) àti síwájú.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Inú Ọlọ́run sì ru nítorí pé ó lọ; angẹli Olúwa sì dúró lójú ọ̀nà láti jẹ́ ọ̀tá sí i. Nígbà náà, ó gun kẹ́tẹ́kẹ́tẹ́ rẹ̀, àwọn ìránṣẹ́ rẹ̀ méjì sì wà pẹ̀lú rẹ̀.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Kẹ́tẹ́kẹ́tẹ́ náà sì rí áńgẹ́lì Olúwa tí ó dúró ní ọ̀nà, tí idà rẹ̀ sì fà ní ọwọ́ rẹ̀; kẹ́tẹ́kẹ́tẹ́ náà sì yà kúrò ní ọ̀nà, ó sì lọ sínú pápá: Báláámù sì lu kẹ́tẹ́kẹ́tẹ́ náà, láti yí i padà sínú ọ̀nà. Númérì 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

Ní 9/11, Báláámù, wòlíì èké, tí ó dúró fún Orílẹ̀-Èdè Amẹ́ríkà àti George Bush kékeré, ń wá ọ̀nà láti parí iṣẹ́ tí bàbá rẹ̀, George Bush àkọ́kọ́, ti bẹ̀rẹ̀ nínú ìsapá àwọn gílóbálístì láti bì ṣubú Orílẹ̀-Èdè Amẹ́ríkà àti láti mú ohun tí ó pè ní “ètò ayé tuntun kan” ṣẹ. Ìdí ìmísí ti Bíbélì fún àwọn gílóbálístì ni láti pa àwọn ènìyàn ìyókù Ọlọ́run, àti George Bush kékeré dúró gẹ́gẹ́ bí òpin ogún àsọtẹ́lẹ̀ bàbá rẹ̀ nípa mímú “ètò ayé tuntun kan” wọlé gẹ́gẹ́ bí ó ti pè é. “Ètò ayé tuntun” ti Bush dé sí ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà àti wòlíì èké ní òfin Ọjọ́ Ìsinmi, àti George Bush kékeré fi àkọ́kọ́ àkókò náà sí àmì, àkókò tí ó parí ní òfin Ọjọ́ Ìsinmi, èyí tí í ṣe àkókò fífi èdìdì dí, àkókò ìdánwò àwòrán ẹranko náà, àkókò tí ohùn àkọ́kọ́ Ìfihàn orí kejìdínlógún ṣàpẹẹrẹ, àti púpọ̀ sí i. Kẹ́tẹ́kẹ́tẹ́ Báláámù yí ètò àwọn gílóbálístì sẹ́gbẹ̀ títí digbà tí a fi èdìdì dì àwọn ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì [144,000] sí iwájú orí wọn.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Orin tàbí Sáàmù ti Ásáfù. Má ṣe dákẹ́, Ọlọ́run: má ṣe pa ìdákẹ́jẹ́ mọ́, má sì ṣe dúró ní ìfaradà, Ọlọ́run. Nítorí, wò ó, àwọn ọ̀tá rẹ ń dá ariwo sílẹ̀: àwọn tí ó kórìíra rẹ sì ti gbé orí sókè. Wọ́n ti fi ọgbọ́n àrékérekè gbèrò sí àwọn ènìyàn rẹ, wọ́n sì ti bá ara wọn gbìmọ̀ lòdì sí àwọn ẹni ìkọ̀kọ̀ rẹ. Wọ́n ti wí pé, Ẹ wá, ẹ sì jẹ́ kí a ké wọn kúrò ní jíjẹ́ orílẹ̀-èdè; kí a má bàa tún rántí orúkọ Ísírẹ́lì mọ́. Nítorí wọ́n ti gbìmọ̀ pọ̀ pẹ̀lú ọkàn kan náà: wọ́n ti dá ẹgbẹ́ sílẹ̀ lòdì sí ọ. Sáàmù 83:1–5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Àwọn ẹsẹ̀ kẹfà àti síwájú ṣàfihàn àwọn “ọta” náà gẹ́gẹ́ bí orílẹ̀-èdè “mẹ́wàá,” tí a fi ṣojú wọn gẹ́gẹ́ bí ọba mẹ́wàá nínú Ìfihàn orí kẹtàlá-dín-lógún. Níbẹ̀, àwọn ọba mẹ́wàá náà ní inú kan náà, ṣùgbọ́n Ásáfù wí pé, “wọ́n ti gbìmọ̀ pọ̀ pẹ̀lú ìfọkànsìn kan náà: wọ́n ti dá àjọṣe pọ̀ sí ọ́.” Àwọn ọba mẹ́wàá náà ni àjọburúkú onígbáyé ti àwọn ọjọ́ ìkẹyìn, tí wọ́n ti pinnu láti “gé kúrò” “Israẹli” “àwọn ẹni ìpamọ́ Rẹ” kí ó má bàa “jẹ́ orílẹ̀-èdè” mọ́. Iṣẹ́ àjọṣepọ̀ àwọn ọba mẹ́wàá tí wọ́n “gbé” agbára papacy “sókè” gẹ́gẹ́ bí “orí” ìṣọ̀kan alápáta-mẹ́ta ni láti pa “Israẹli” ti ẹ̀mí run, àwọn tí a fi pamọ́ sínú “ibi ìkọ̀kọ̀ ti Ẹni Ọ̀gá-ògo Jùlọ.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

Ní 9/11, kẹ́tẹ́kẹ́tẹ́ ti Islam yí ètò dragoni kúrò ní ọ̀nà rẹ̀, nítorí angẹli alágbára ti Ìfihàn 18 sọ̀kalẹ̀ pẹ̀lú idà kan ní ọwọ́ Rẹ̀. Ìdánwò inú nígbà náà ni láti padà sí àwọn ọ̀nà ìgbàanì. Ní àkókò náà, àtúnsẹ̀ ìtàn àwọn Millerite ti angẹli kìn-ín-ní àti angẹli kejì bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú ìtàn àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kẹtàlá-dín-lógún. Àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ wọ̀nyí ni àwọn ẹsẹ̀ tí Sister White sọ pé wọn yóò ṣẹ nígbà tí a bá wó àwọn ilé ńláńlá ti New York City lulẹ̀.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

Ní 9/11 ni Ìfihàn 18:1–3 ṣẹ, ìbámu angẹli àkọ́kọ́ tí ó sọ̀kalẹ̀ wá láti fi ògo rẹ̀ tàn ilẹ̀ ayé mọ́lẹ̀ ní August 11, 1840 sì nígbà náà darapọ̀ mọ́ angẹli kejì tí ó kéde ìṣubú Babiloni. Báláámù jẹ́ àpẹẹrẹ angẹli àkọ́kọ́, Báláámù sì bá àwọn ọmọ-ọ̀dọ̀ rẹ̀ méjì lọ, tí wọ́n ṣojú fún angẹli kejì.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

Nínú àpèjúwe Báláámù nípa ìwo Oloṣèlú Republikani ti wòlíì èké náà, Báláámù yóò ní ìkọlùméjì míì pẹ̀lú kẹ́tẹ́kẹ́tẹ́ ti Ìsílámù. Ní ìkọlù kẹta náà ni kẹ́tẹ́kẹ́tẹ́ náà yóò “sọ̀rọ̀,” àti pé ìsọ̀rọ̀ àsọtẹ́lẹ̀ náà ni ó ń samisi òfin Ọjọ́ Àìkú. Ní October 7, 2023 kẹ́tẹ́kẹ́tẹ́ náà tún lù ú lẹ́ẹ̀kansi, ṣùgbọ́n kì í ṣe ilẹ̀ ológo òde-òní ní ti ẹ̀mí. Ó lù ilẹ̀ ológo àtijọ́ ní ti gidi, àti pé Báláámù àti kẹ́tẹ́kẹ́tẹ́ rẹ̀ wà báyìí nínú ìkọlù kejì wọn.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Ṣùgbọ́n áńgẹ́lì Olúwa dúró ní ọ̀nà láàárín àwọn ọgbà àjàrà, ògiri sì wà níhà kan, ògiri sì tún wà níhà kejì. Nígbà tí kẹ́tẹ́kẹ́tẹ́ náà sì rí áńgẹ́lì Olúwa, ó fi ara rẹ̀ mọ́ ògiri, ó sì tẹ ẹsẹ̀ Báláámù mọ́ ògiri: ó sì tún lù ú. Númérì 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Ọgbà àjàrà ti Ísírẹ́lì ìgbà àtijọ́, ń fi ọgbà àjàrà ti Àdífẹnítì Ọjọ́ Keje ti Laodicea hàn gẹ́gẹ́ bí àpẹẹrẹ. Àwọn méjèèjì ni àwọn ènìyàn májẹ̀mú tí a fi ojúṣe lé lórí láti jẹ́ àwọn amúṣọ̀ọ́rẹ́ Ofin Ọlọ́run, èyí tí a fi “ògiri” ṣàpẹẹrẹ rẹ̀, tí ó sì jẹ́ ọ̀kan nínú àwọn èròjà tí ó dá ọgbà àjàrà náà pọ̀.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Kí ni a tún lè ṣe sí ọgbà àjàrà mi ju ohun tí èmi kò ṣe nínú rẹ̀ lọ? Èéṣe tí, nígbà tí mo retí pé yóò so èso àjàrà jáde, ó fi so èso àjàrà igbó jáde? Ǹjẹ́ báyìí, ẹ jẹ́ kí n sọ ohun tí èmi yóò ṣe sí ọgbà àjàrà mi fún yín: èmi yóò mú odi ààbò rẹ̀ kúrò, a ó sì jẹ ẹ run; èmi yóò sì wó ògiri rẹ̀ lulẹ̀, a ó sì tẹ̀ ẹ mọ́lẹ̀. Isaiah 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Ísírẹ́lì àtijọ́ tòótọ́ ní ti gidi àti Ísírẹ́lì ti ẹ̀mí òde-òní, àwọn méjèèjì ṣọ̀tẹ̀, wọ́n sì kọ ojúṣe mímọ́ wọn sílẹ̀. Láti 9/11 títí dé òfin Ọjọ́-Àìkú, ọ̀ràn àsọtẹ́lẹ̀ kan ni a ṣàfihàn nípa “ògiri” kan. Ọ̀ràn àsọtẹ́lẹ̀ náà ni ìparun “ògiri” ìyapa láàárín ìjọ àti ìjọba nínú Òfin Orílẹ̀-Èdè Amẹ́ríkà. Ní 9/11, Bush mú Òfin Patriot ṣiṣẹ́, èyí tí ó jẹ́ ìgbésẹ̀ pàtàkì nínú yíyí Òfin Orílẹ̀-Èdè náà padà, nítorí ibẹ̀ ni a ti yi ọgbọ́n-ìmọ̀ tí ó darí Òfin Orílẹ̀-Èdè náà padà sí òdì kejì, nígbà tí a gba àwọn ìlànà òfin Róòmù, tí ó sọ pé ẹni kan jẹ̀bi títí a ó fi fi hàn pé kò jẹ̀bi, ga ju ìlànà òfin Gẹ̀ẹ́sì lọ, èyí tí ó gbé e múlẹ̀ pé ẹni kan aláìlẹ́bi ni títí a ó fi fi hàn pé ó jẹ̀bi.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Àkókò láti 9/11 títí dé òfin Ọjọ́-Àìkú ní àwọn ìtọ́kasí àsọtẹ́lẹ̀ nípa “ògiri.” Ìsílẹ̀mù tí ń wó àwọn ògiri lulẹ̀ gẹ́gẹ́ bí kẹ́tẹ́kẹ́tẹ́ Báláámù, ń fi hàn pé ọ̀ràn Ìsílẹ̀mù ni yóò pèsè ìmọ̀ràn ọgbọ́n tí ó ṣìnà láti ṣubú àwọn ìlànà inú Òfin Orílẹ̀-èdè náà. Ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, Ìsílẹ̀mù, wòlíì èké kan ní ti Bíbélì, ni ó ń tàn Orílẹ̀-èdè Amẹ́ríkà jẹ ní àkókò ìdánwò ère ẹranko náà, gẹ́gẹ́ bí wòlíì èké ti Orílẹ̀-èdè Amẹ́ríkà náà ṣe ń tan gbogbo ayé jẹ ní àkókò ìdánwò ère ẹranko ti ayé.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

Ní ọjọ́ kẹje, oṣù Kẹwàá, ọdún 2023, kẹ́tẹ́kẹ́tẹ́ ti Islam kọlù ilẹ̀ ògo gidi àtijọ́; àti nígbà tí a bá tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀ ṣáájú ìkéde Ẹkún Ọ̀ganjọ́, Islam yóò tún lu Orílẹ̀-èdè Amẹ́ríkà, ilẹ̀ ògo ti ẹ̀mí ti òde-òní, gẹ́gẹ́ bí ó ti ṣe ní 9/11. Ìgbà kejì tí Balaamu fi lu kẹ́tẹ́kẹ́tẹ́ náà ni pé ó jẹ́ áńgẹ́lì kejì, àti pé áńgẹ́lì kejì máa ń mú ìlọ́po méjì jáde ní gbogbo ìgbà, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa “ọ̀nà àjàrà” tí ó ní ògiri méjì.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Angẹli Oluwa sì tẹ̀síwájú sí i, ó sì dúró ní ibi tóóró kan, níbi tí kò sí ọ̀nà láti yí padà bẹ́ẹ̀ sí ọwọ́ ọ̀tún tàbí sí ọwọ́ òsì. Nígbà tí kẹ́tẹ́kẹ́tẹ́ náà sì rí angẹli Oluwa, ó wólẹ̀ sí abẹ́ Balaamu: ìbínú Balaamu sì ru, ó sì fi ọ̀pá lu kẹ́tẹ́kẹ́tẹ́ náà. Oluwa sì yí ẹnu kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, ó sì wí fún Balaamu pé, Kí ni mo ṣe sí ọ, tí ìwọ fi lù mí ní ìgbà mẹ́ta wọ̀nyí? Nọ́ńbà 22:26–28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Nígbà tí a bá wo ẹsẹ̀ méjìlélógún àti mẹ́ta lẹ́kùn-ún-rẹ́rẹ́, a ó rí i pé ní ti gidi, ẹsẹ̀ mẹ́tàlélógún ni ibi tí a kọ́kọ́ lù kẹ́tẹ́kẹ́tẹ́ náà.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Inú Ọlọ́run sì bínú gidigidi nítorí pé ó lọ; angẹli Olúwa sì dúró lójú ọ̀nà láti di ọ̀tá sí i. Nígbà náà ni ó gùn kẹ́tẹ́kẹ́tẹ́ rẹ̀, àwọn ọmọ-ọ̀dọ̀ rẹ̀ méjèèjì sì wà pẹ̀lú rẹ̀.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Kẹ́tẹ́kẹ́tẹ́ náà sì rí angẹli Olúwa tí ó dúró lójú ọ̀nà, idà rẹ̀ sì wà ní ọwọ́ rẹ̀ ní fífà; kẹ́tẹ́kẹ́tẹ́ náà sì yà kúrò lójú ọ̀nà, ó sì wọ inú pápá; Báláámù sì lu kẹ́tẹ́kẹ́tẹ́ náà, láti yí i padà sínú ọ̀nà. Nọ́ńbà 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Ìbínú Ọlọ́run sí Bálámù nítorí tí ó gba ìbéèrè náà láti jẹ́ wòlíì èké jẹ́ àfígbékalẹ̀ pẹ̀lú bí Kristi ṣe parí ìjíròrò Rẹ̀ pẹ̀lú àwọn Júù oníjàngbọ̀n ní ẹsẹ̀ ìkẹyìn Matteu 22. Ẹsẹ̀ kẹtàlélógún ti Nọ́mbà 22 bá Matteu orí 23 mu, àti ẹsẹ̀ kẹrìnlélógún àti karùn-únlélógún ti Nọ́mbà bá Matteu orí 24 àti 25 mu. Ẹsẹ̀ kẹrìndínlógún, kẹtàdínlógún àti kọkàndínlógún bá Matteu orí 26, 27, 28 mu.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Mátíù 23 ni áńgẹ́lì àkọ́kọ́, 24 àti 25 ni áńgẹ́lì kejì, 26, 27 àti 28 sì ni áńgẹ́lì kẹta. Nínú Nọ́ńbà 22, ẹsẹ̀ 23 ni áńgẹ́lì àkọ́kọ́, ẹsẹ̀ 24 àti 25 ni áńgẹ́lì kejì, ẹsẹ̀ 26, 27 àti 28 sì ni áńgẹ́lì kẹta. Mátíù ń bá àwọn ènìyàn májẹ̀mú sọ̀rọ̀, ti àtijọ́ àti ti tuntun: Nọ́ńbà ń ṣàfihàn ipa Íslámù gẹ́gẹ́ bí irinṣẹ́ ìbáwí Ọlọ́run lórí ìjọsìn ọjọ́ Àìkú tí ó bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì dé ayé. Lẹ́yìn ìlù kẹta, nígbà tí kẹ́tẹ́kẹ́tẹ́ náà sọ̀rọ̀, a mú kí ojú Báláámù là sí ohun tí ó ṣẹ̀ṣẹ̀ ṣẹlẹ̀.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Nígbà náà ni Olúwa ṣí ojú Bálámù, ó sì rí angẹli Olúwa tí ó dúró lójú ọ̀nà, pẹ̀lú idà rẹ̀ tí a fà yọ ní ọwọ́ rẹ̀; ó sì tẹ orí rẹ̀ ba, ó sì dojúbolẹ̀ lulẹ̀. Angẹli Olúwa sì wí fún un pé, “Èéṣe tí ìwọ fi lu kẹ́tẹ́kẹ́tẹ́ rẹ ní ìgbà mẹ́ta wọ̀nyí? Wò ó, èmi jáde wá láti dojú kọ ọ, nítorí pé ọ̀nà rẹ jẹ́ ìwà òdì níwájú mi. Kẹ́tẹ́kẹ́tẹ́ náà sì rí mi, ó sì yà kúrò níwájú mi ní ìgbà mẹ́ta wọ̀nyí: bí kò bá ti yà kúrò níwájú mi, ní tòótọ́ nísinsin yìí èmi ìbá ti pa ọ́, mo sì fi í sílẹ̀ láàyè.” Bálámù sì wí fún angẹli Olúwa pé, “Mo ṣẹ̀; nítorí èmi kò mọ̀ pé ìwọ dúró lójú ọ̀nà láti dojú kọ mi: nítorí náà nísinsin yìí, bí kò bá yọ ọ lẹ́nu, èmi yóò padà sẹ́yìn.” Númérì 22:31–34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Báláámù dúró fún wòlíì èké, ẹni tí í ṣe Orílẹ̀-èdè Amẹ́ríkà, tí ó ń sọ̀rọ̀ bí dragoni ní àkókò òfin Ọjọ́-Àìkú. Ní àkókò òfin Ọjọ́-Àìkú, nígbà tí a bá mú un mọ́lẹ̀, ó dúró fún àwọn tí wọ́n ṣì wà ní Bábílónì, tí a sì jí wọ́n sí ìṣòro òfin Ọjọ́-Àìkú, tí a sì pè wọ́n jáde kúrò ní Bábílónì.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Ọjọ́ márùn-ún ìkọ́ni ìhìnrere àkàrà aláìwú láti ọ̀dọ̀ Miller, lẹ́yìn náà ọjọ́ ọgbọ̀n tí Kristi fi ń kọ́ àwọn àlùfáà Rẹ̀, tí a ṣàpẹẹrẹ wọn nípa ọgbọ̀n náà, èyí tí ó ṣamọ̀nà sí ìhìnrere ìkìlọ̀ kèrèké agogo ti ṣíṣílẹ̀ kẹ́tẹ́kẹ́tẹ́ náà, tí ó ṣáájú ní ọjọ́ márùn-ún gbígbé àsíá sókè, tí ó sì ṣáájú ní ọjọ́ márùn-ún ilẹ̀kùn tí a ti pa nínú àkàwé àwọn wúńdíá mẹ́wàá, tí ó sì tún ṣáájú ní ọjọ́ márùn-ún òfin Ọjọ́-Àìkú ti Pẹ́ńtẹ́kọ́sì, èyí tí ó mú àkókò ọjọ́ méje ti Àjọ Àgọ́ wá, èyí tí í ṣe ìtújáde kíkún ti òjò ìkẹ́yìn ní àkókò ìpọnjú òfin Ọjọ́-Àìkú, nítorí àdánwò àkókò náà wà lórí ọjọ́ keje.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Nọ́mbà márùn-ún jẹ́ ààmì àwọn wúńdíá, yálà ọlọ́gbọ́n tàbí aṣiwèrè. Nọ́mbà ọgbọ̀n jẹ́ ààmì àwọn àlùfáà, èyí ni orúkọ Lefitiku ń tọ́ka sí. Nọ́mbà méje ni Sábáàtì. Lefitiku ogúnlélógún fi ìtàn àwọn àlùfáà, àwọn Lefi ti Malaki mẹ́ta, àwọn wúńdíá ọlọ́gbọ́n àti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún hàn ní àkókò ìdánwò Sábáàtì.

We will continue these things in the next article.

A ó tẹ̀síwájú sí àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.

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