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

Ìwé Dáníẹ́lì – Nọ́mbà Ọgọ́rùn-ún àti Mẹ́wàá

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Àjọṣepọ̀ Mẹ́ta ti Róòmù: Ṣíṣí Ìtumọ̀ Àsọtẹ́lẹ̀ ti Àwọn Kàkàkíri nínú Ìfihàn Payọpọ̀

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Jeff Pippenger

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March 1, 2024

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Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Ìsìlámù ti ègbé àkọ́kọ́ àti ègbé kejì nínú Ìfihàn orí kẹsàn-án ṣojú ìdájọ́ tí a mú wá sórí Róòmù. William Miller ti pe àwọn fèrè náà ní, “àwọn ìdájọ́ àkànṣe” tí a mú wá sórí Róòmù, ṣùgbọ́n Miller kò lè rí Róòmù Òde-Òní gẹ́gẹ́ bí àjọṣepọ̀ mẹ́ta náà tí ń darí ayé lọ sí Ámágẹ́dọ́nì. Uriah Smith mọ̀ pé àwọn fèrè náà ṣojú ìdájọ́ Ọlọ́run sórí Róòmù, àti pé fèrè karùn-ún àti ẹ̀kẹfà (Ègbé àkọ́kọ́ àti Ègbé kejì), jẹ́ ìdájọ́ sórí ṣọ́ọ̀ṣì Kátólíìkì.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.

> “Fún ìtúmọ̀ ìṣàlàyé fèrè yìí, a ó tún fa láti inú àwọn ìkọ̀wé Ọ̀gbẹ́ni Keith. Akọ̀wé yìí sọ òtítọ́ pé: ‘Kò sí apá mìíràn kankan nínú Ìfihàn tí ìfọ̀kànbalẹ̀ ìbámu láàárín àwọn atúmọ̀ bá pọ̀ tó bẹ́ẹ̀ nípa rẹ̀ gẹ́gẹ́ bí ó ṣe rí ní ti fífi fèrè karùn-ún àti kẹfà, tàbí ègbé àkọ́kọ́ àti èkejì, kàn àwọn Saracen àti àwọn Tọ́kì. Ó hàn gbangba tó bẹ́ẹ̀ tí ó fi ṣòro kí a yé e ní àṣìṣe. Dípò ẹsẹ kan tàbí méjì tí ń tọ́ka sí ọ̀kọ̀ọ̀kan wọn, gbogbo orí kẹsàn-án Ìfihàn, ní ìpín tó dọ́gba, ni a fi kún fún àpèjúwe wọn méjèèjì.’”

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> “‘Ìjọba Róòmù sọ̀kalẹ̀, gẹ́gẹ́ bí ó ti dìde, nípa ìṣẹ́gun; ṣùgbọ́n àwọn Saracens àti àwọn Tọ́ọ̀kì ni wọ́n jẹ́ irinṣẹ́ tí ẹ̀sìn èké fi di àjàkálẹ̀ ìyà fún ìjọ apẹ̀yìndà; nítorí náà, dípò kí a máa pe ipè karùn-ún àti ipè kẹfà, gẹ́gẹ́ bí ti ìṣáájú, ní orúkọ náà nìkan, a ń pè wọ́n ní ìbànújẹ.” Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Ohun tí Miller àti Smith kò mọ̀ nípa àwọn ìpè gẹ́gẹ́ bí ìdájọ́ Ọlọ́run lórí Róòmù, ni pé ìmúṣẹ ìdájọ́ wọ̀nyí wáyé nípasẹ̀ fífi ìjọsìn oòrùn lélẹ̀. Ní ọdún 321, Constantine ṣe òfin Àìkú àkọ́kọ́, àti ní ọdún mẹ́sàn-án lẹ́yìn náà ó ṣí olú-ìlú kúrò ní ìlú Róòmù lọ sí ìlú Constantinople, bẹ́ẹ̀ ni ó bẹ̀rẹ̀ ìlànà ìtúká Ìjọba Róòmù. Nínú Danieli orí kẹ́wàá-lá, Róòmù keferi ni yóò jọba ní gíga fún “àkókò” kan, èyí tí ó ṣàpẹẹrẹ ọdún ẹgbẹ̀ta àti ọgọ́ta, láti Ogun Actium, ní ọdún 31 BC, títí dé ọdún 330, nígbà tí Constantine pín ìjọba náà sí Ìwọ̀-Oòrùn àti Ìlà-Oòrùn.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Yóò sì wọlé ní àlàáfíà àní sí àwọn ibi tí ó sanra jùlọ nínú ìpínlẹ̀ náà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ìjẹ, àti ìkógun, àti ọrọ̀ ká láàárín wọn: bẹ́ẹ̀ ni yóò sì gbèrò ète rẹ̀ sí àwọn ibi-olódì, àní fún àkókò kan. Danieli 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Láàárín ọdún mẹ́tàlélọ́gọ́ta wọ̀nyẹn, Ilẹ̀-ọba Romu jẹ́ aláìsegun ní pàtàkì, ṣùgbọ́n nígbà tí a kó olú-ìlú rẹ̀ lọ sí Ìlà Oòrùn, agbára láti ṣàkóso irú ìjọba gíga bẹ́ẹ̀ kò ṣeé ṣe mọ́. Constantine gbìyànjú láti pa ìṣàkóso mọ́ nípa pínpín ìjọba náà láàárín àwọn ọmọkùnrin rẹ̀ mẹ́ta, ṣùgbọ́n èyí kan ṣoṣo tún mú ìwópalẹ̀ ìjọba àtijọ́ náà lọ síwájú.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Nígbà tí ìjọba Pápá gba ìtẹ́ ayé ní ọdún 538, ní Ìgbìmọ̀ kẹta ti Orleans ni wọ́n ti ṣe òfin ọjọ́ Àìkú. Nípa bẹ́ẹ̀, ní ọdún 606, Mohammed bẹ̀rẹ̀ iṣẹ́-òjíṣẹ́ àsọtẹ́lẹ̀ rẹ̀, a sì ṣàpẹẹrẹ rẹ̀ ní àfihàn gẹ́gẹ́ bí ìpè kan tí yóò jẹ́ ohun tí àwọn akọ̀wé ìtàn mọ̀ sí “ìnàjú ìyà fún ìjọ apẹ̀yìndà.” Ìtàn ìbànújẹ àkọ́kọ́ àti èkejì, tí ó bẹ̀rẹ̀ pẹ̀lú iṣẹ́-òjíṣẹ́ Mohammed ní ọdún 606, parí ní October 22, 1844, nígbà tí ìpè keje dun.

> 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 11:14, 15.

> Ègbé kejì ti kọjá; sì kíyèsi i, ègbé kẹta ń bọ̀ lọ́ráyá. Angẹli keje sì fọn ìpè; àwọn ohùn ńlá sì wà ní ọ̀run, wọ́n ń wí pé, Àwọn ìjọba ayé yìí ti di ìjọba Olúwa wa, àti ti Kristi rẹ̀; yóò sì jọba láé àti láéláé. Ìfihàn 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Láàárín ìtàn àwọn Ìyọnu méjèèjì àkọ́kọ́, a ṣẹ́gun Constantinople, olú-ìlú Romu ìlà-oòrùn, ní ọdún 1453, a sì fi ọgbẹ́ ikú hàn sí Romu póòpù ní ìwọ̀-oòrùn ní ọdún 1798. “Àjàkálẹ̀-àrùn ìjọ apẹ̀yìndà,” ti mú kí Romu ìjọba àti Romu ẹ̀sìn ṣubú. Ìṣọ̀kan onípele mẹ́ta ti Romu Òde-Òní ni a mú ṣẹ nípasẹ̀ òfin Ọjọ́-Àìkú tó sún mọ́lé ní Orílẹ̀-èdè Amẹ́ríkà.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Àwọn Pùròtẹ́sítáǹtì ti Orílẹ̀-èdè Amẹ́ríkà yóò jẹ́ àkọ́kọ́ nínú títẹ ọwọ́ wọn kọjá ojú àfonífojì láti di ọwọ́ Ẹ̀mí-ìbánisọ̀rọ̀ mú; wọn yóò nà kọjá ọ̀gbun láti bá agbára Róòmù di ọwọ́; àti lábẹ́ agbára ìṣọ̀kan mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè yìí yóò tọ ipasẹ̀ Róòmù nínú fífi ẹsẹ̀ tẹ ẹ̀tọ́ ẹ̀rí-ọkàn.” The Great Controversy, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Ní àkókò náà, Ìsílámù ti Ègbé kẹta yóò mú ìdájọ́ Ọlọ́run ṣẹ sí Róòmù Òde-Òní nítorí fífipá mú ìjọsìn ọjọ́ Àìkú, gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú Róòmù keferi àti Róòmù póòpù. Pẹ̀lú Róòmù keferi, Ó lo fèrè mẹ́rin àkọ́kọ́ láti mú ìṣàkóso Róòmù dópin ní olú-ìlú Róòmù ìwọ̀-oòrùn ní ọdún 476, nítorí lẹ́yìn ọdún 476, kò sí olùṣàkóso ìlú náà kankan tí í ṣe ọmọ ìran Róòmù. Ní ọdún 1453, fèrè karùn-ún ti Ìsílámù mú ìṣàkóso Róòmù ìlà-oòrùn wá sí òpin. Ní ọdún 1798, a mú ìṣàkóso póòpù lórí pínpín mẹ́wàá àtijọ́ ti àwọn orílẹ̀-èdè Yúróòpù wá sí òpin nínú ìtàn fèrè kẹfà ti Ìsílámù. Ìparun ìjọba àlùfáàní ti Róòmù, ní ìwọ̀-oòrùn àti ìlà-oòrùn méjèèjì, àti ti ìjọba ẹ̀sìn ti Róòmù, wáyé lẹ́yìn fífipá mú ìjọsìn keferi ti oòrùn.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Àwọn ènìyàn Orílẹ̀-Èdè Amẹ́ríkà ti jẹ́ ènìyàn tí a ti ṣe oore-ọ̀fẹ́ sí; ṣùgbọ́n nígbà tí wọ́n bá di òmìnira ẹ̀sìn mọ́, tí wọ́n sì fi Ìjọ Pírótẹ́sítáǹtì sílẹ̀, tí wọ́n sì fún ẹ̀sìn Pópù ní àtìlẹ́yìn, ìwọ̀n ẹ̀bi wọn yóò kún, a ó sì forúkọsílẹ̀ ‘ìpẹ̀yìndà orílẹ̀-èdè’ sínú àwọn ìwé ọ̀run. Èrè ìpẹ̀yìndà yìí yóò jẹ́ ìparun orílẹ̀-èdè.” Review and Herald, May 2, 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Ìlò mẹ́ta ti àsọtẹ́lẹ̀ mú ànímọ́ pàtàkì ìmúṣẹ́ ìkẹyìn ti àsọtẹ́lẹ̀ náà dúró lórí ànímọ́ àwọn ìmúṣẹ́ méjì àkọ́kọ́. Ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, Ègbẹ́ kẹta dé sínú ìtàn. Ó ti dé ní ìbẹ̀rẹ̀ ní ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844, nítorí Ègbẹ́ kẹta ni kàkàkí keje, àti pé kàkàkí náà bẹ̀rẹ̀ sí í dún ní àkókò náà. Ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì àtijọ́, Ísírẹ́lì òde-òní yan ìṣọ̀tẹ̀, ó sì fa àkókò ìrìnàjò ní aginjù wá dípò kí iṣẹ́ náà parí. Nítorí náà, àkókò ìdìmọ̀ èdìdì ti áńgẹ́lì kẹta dáwọ́ dúró, títí tí ó fi tún bẹ̀rẹ̀ ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> “Fún ogójì ọdún ni àìgbàgbọ́, ìkùn-ún-rẹ́rẹ́, àti ìṣọ̀tẹ̀ ti dí Ísírẹ́lì àtijọ́ lọ́wọ́ kúrò ní ilẹ̀ Kénáánì. Àwọn ẹ̀ṣẹ̀ kan náà ni wọ́n ti fa ìwọlé Ísírẹ́lì ìsinsin yìí sínú Kénáánì ọ̀run pẹ́ sí i. Kì í ṣe nínú ọ̀kan kankan nínú àwọn ọ̀ràn méjèèjì ni àwọn ìlérí Ọlọ́run ti kùnà. Àìgbàgbọ́, ìfẹ́ ayé, àìyàsọ́tọ̀ sí mímọ́, àti ìjà láàárín àwọn ènìyàn Olúwa tí ń jẹ́wọ́ orúkọ rẹ̀ ni wọ́n ti mú kí a dúró nínú ayé ẹ̀ṣẹ̀ àti ìbànújẹ yìí fún ọ̀pọ̀ ọdún.” Selected Messages, ìwé 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Ọlọ́run kì í yí padà, ó sì ń dájọ́ gẹ́gẹ́ bí ìmọ̀lẹ̀ tí a fi sílẹ̀ lórí ẹni. Ísírẹ́lì òde-òní ní ìmọ̀lẹ̀ tí ó pọ̀ ju ti Ísírẹ́lì ìgbàanì lọ, a sì ti sọ fún wa pé “àwọn ẹ̀ṣẹ̀ kan náà ni wọ́n ti dá ìwọ̀nwọ̀n ìwọlé Ísírẹ́lì òde-òní sí Kénáánì ọ̀run dúró.” Bí a bá ti di Ísírẹ́lì òde-òní mú ní ojúṣe sí ìmọ̀lẹ̀ nìkan tí a di Ísírẹ́lì ìgbàanì mú sí, ìyẹn yóò ti tó, ṣùgbọ́n wọ́n ní ìmọ̀lẹ̀ púpọ̀ sí i. Nítorí náà, bí ó bá jẹ́ pé “àwọn ẹ̀ṣẹ̀ kan náà” ni wọ́n fà á tí “Ísírẹ́lì ìgbàanì” fi rìn kiri nínú aginjù fún “ọgbọ̀n ọdún mẹ́rìnlélógójì,” nígbà náà kì í ṣe pé a lé Ísírẹ́lì òde-òní lọ sí “aginjù” nínú ìṣọ̀tẹ̀ 1863 nìkan, ṣùgbọ́n ó dájú pátápátá pé a tún ti pinnu fún wọn láti kú níbẹ̀. “Àwọn ẹ̀ṣẹ̀” wọn ti dá iṣẹ́ áńgẹ́lì kẹta dúró títí di ìsinsin yìí.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> “Áńgẹ́lì náà wí pé, ‘Áńgẹ́lì kẹta ń dì wọ́n pọ̀, tàbí ń fi èdìdì dì wọ́n sínú ìdìpọ̀ fún àká ọ̀run.’ Àwùjọ kékeré yìí dà bí ẹni tí ìṣòro ti mú kó rẹ̀ wọ́n, bí ẹni pé wọ́n ti la àwọn ìdánwò líle àti ìjàkadì kọjá. Ó sì dà bí ẹni pé oòrùn ṣẹ̀ṣẹ̀ yọ láti ẹ̀yìn ìkùùkuu kan, ó sì tàn sórí ojú wọn, tí ó mú kí wọ́n dà bí àwọn tí ó ṣẹ́gun, bí ẹni pé ìṣẹ́gun wọn fẹ́rẹ̀ẹ́ parí.” Early Writings, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Àwọn ẹ̀ṣẹ̀ kan náà tí ó lé Ísírẹ́lì ìgbàanì jáde kí wọ́n lè kú ní aginjù ni wọ́n ti dá iṣẹ́ áńgẹ́lì kẹta tí ó dé ní October 22, 1844 dúró.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> “Nígbà tí Jésù ṣí ilẹ̀kùn Ibi Mímọ́ Jùlọ, a rí ìmọ́lẹ̀ ọjọ́ Ìsinmi, a sì dán àwọn ènìyàn Ọlọ́run wò, gẹ́gẹ́ bí a ti dán àwọn ọmọ Israẹli wò ní ayé àtijọ́, láti rí bóyá wọn yóò pa òfin Ọlọ́run mọ́. Mo rí áńgẹ́lì kẹta náà tí ń tọ́ka sókè, tí ó ń fi ọ̀nà sí Ibi Mímọ́ Jùlọ ti ibi mímọ́ ti ọ̀run hàn fún àwọn tí ìrètí wọn ti já. Bí wọ́n ṣe ń wọ Ibi Mímọ́ Jùlọ náà wọlé nípa ìgbàgbọ́, wọ́n rí Jésù, ìrètí àti ayọ̀ sì tún rú sókè nínú wọn láti ìbẹ̀rẹ̀. Mo rí wọn tí wọ́n ń wo ẹ̀yìn, tí wọ́n ń tún ìgbà àtijọ́ wọn yẹ̀wò, láti ìkéde ìbọ̀ wíwá kejì Jésù, títí lọ nípasẹ̀ ìrírí wọn dé ìkọjá àkókò náà ní 1844. Wọ́n rí i pé a ti ṣàlàyé ìdààmú wọn, ayọ̀ àti ìdánilójú sì tún mú wọn láàyè lẹ́ẹ̀kansi. Áńgẹ́lì kẹta náà ti tan ìmọ́lẹ̀ sí ìgbà àtijọ́, ìsinsin yìí, àti ọjọ́ iwájú, wọ́n sì mọ̀ pé nítòótọ́ Ọlọ́run ti darí wọn nípasẹ̀ ìpèsè àràmàǹdà Rẹ̀.” Early Writings, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Áńgẹ́lì kẹta ni áńgẹ́lì ìdìdì, ó sì dé ní October 22, 1844, ṣùgbọ́n iṣẹ́ rẹ̀ ní ìdádúró nítorí àwọn ẹ̀ṣẹ̀ kan náà tí ó mú kí Ísírẹ́lì àtijọ́ kú nínú aginjù. Ìdádúró tí ìṣọ̀tẹ̀ ọdún 1863 fà, jẹ́ ìdádúró iṣẹ́ áńgẹ́lì kẹta, nítorí náà a ti dènà ìdìdì náà, a sì ti fà á létí fún ju ọgọ́rùn-ún ọdún kan lọ.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “[Nọ́mbà 32:6–15, gẹ́gẹ́ bí a ti fa ọ̀rọ̀ náà yọ.] Olúwa Ọlọ́run jẹ́ Ọlọ́run aláìfaradà, síbẹ̀ ó ń fi sùúrù pípẹ́ fara da ẹ̀ṣẹ̀ àti ìrékọjá àwọn ènìyàn Rẹ̀ ní ìran yìí. Bí àwọn ènìyàn Ọlọ́run bá ti rìn nínú ìmọ̀ràn Rẹ̀, iṣẹ́ Ọlọ́run ìbá ti tẹ̀ síwájú, a sì ti gbé àwọn ìfọ̀ròyìn òtítọ́ lọ sí ọ̀dọ̀ gbogbo ènìyàn tí ń gbé lórí gbogbo ojú ilẹ̀ ayé. Kí àwọn ènìyàn Ọlọ́run bá ti gba A gbọ́ tí wọ́n sì jẹ́ olùṣe ọ̀rọ̀ Rẹ̀, kí wọ́n bá ti pa àwọn àṣẹ Rẹ̀ mọ́, áńgẹ́lì náà kì bá ti dé ní fífò láàrín ọ̀run pẹ̀lú ìfọ̀ròyìn sí àwọn áńgẹ́lì mẹ́rin tí yóò tú àwọn afẹ́fẹ́ sílẹ̀ kí wọ́n lè fẹ́ sórí ilẹ̀ ayé, tí ó ń ké pé, Ẹ di, ẹ di àwọn afẹ́fẹ́ mẹ́rin náà mọ́ kí wọ́n má bàa fẹ́ sórí ilẹ̀ ayé títí di ìgbà tí èmi yóò fi fi èdìdì dì àwọn ìránṣẹ́ Ọlọ́run sí iwájú orí wọn. Ṣùgbọ́n nítorí pé àwọn ènìyàn jẹ́ aláìgbọ́ràn, aláìdupẹ́, aláìmọ́, gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì, a ti fa àkókò náà gùn síi kí gbogbo ènìyàn lè gbọ́ ìfọ̀ròyìn àánú ìkẹyìn tí a ń kéde pẹ̀lú ohùn rara. A ti dá iṣẹ́ Olúwa dúró, a sì ti pẹ́ àkókò fífi èdìdì náà. Ọ̀pọ̀ ènìyàn kò tíì gbọ́ òtítọ́ náà. Ṣùgbọ́n Olúwa yóò fún wọn ní ànfàní láti gbọ́ àti láti yí padà, iṣẹ́ ńlá Ọlọ́run yóò sì tẹ̀ síwájú.” Manuscript Releases, ìdìpọ̀ 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

Ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, angẹli kẹta tún dé, àti àkókò ìdìdì tí a ti dá dúró láti ìṣọ̀tẹ̀ ti ọdún 1863, tún bẹ̀rẹ̀. Ìbọ̀wọ̀lé Islam ti Ègbé kẹta ni, èyí tí ó sì jẹ́ ìpè keje pẹ̀lú, tí ń fi ìbẹ̀rẹ̀ àkókò ìdìdì hàn. Àkókò ìdìdì bẹ̀rẹ̀ pẹ̀lú dídé angẹli kẹta ní October 22, 1844, nígbà tí ìpè keje bẹ̀rẹ̀ sí í dún, ṣùgbọ́n a dá ìpè náà lẹ́kun, a sì fà á sẹ́yìn.

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

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

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

“ohùn” angẹli keje, ni ohùn angẹli Ìfihàn orí kejìdínlógún, ẹni tí ó sọ̀kalẹ̀ nígbà tí a ju àwọn ilé ńláńlá ìlú New York lulẹ̀.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tàn ayé náà mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn lílágbára, wí pé, Babiloni ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ fún gbogbo ẹ̀mí àìmọ́, àti àgò fún gbogbo ẹyẹ àìmọ́ tí a sì kórìíra. Nítorí pé gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípa ọ̀pọ̀lọpọ̀ ayédèrùn rẹ̀. Ìfihàn 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

“Ohùn” áńgẹ́lì alágbára tí ń sọ̀kalẹ̀ ni, tí ó pàṣẹ fún àwọn áńgẹ́lì láti di àwọn ẹ̀fúùfù mẹ́rin náà mú, tí a fi aṣojú wọn hàn gẹ́gẹ́ bí “ẹṣin ìbínú” kan tí ń wá láti já bọ́ síta kí ó sì mú ikú àti ìparun wá ní ojú ọ̀nà rẹ̀.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> “Àwọn áńgẹ́lì Ọlọ́run ń ṣe ìfẹ́ Rẹ̀, wọ́n sì ń dá afẹ́fẹ́ ilẹ̀ ayé dúró, kí afẹ́fẹ́ náà má bàa fẹ́ sórí ilẹ̀ ayé, tàbí sórí òkun, tàbí sórí igi kankan, títí àwọn ọmọ-ọdọ́ Ọlọ́run yóò fi gba èdìdì ní iwájú orí wọn. A rí áńgẹ́lì alágbára náà nígbà tí ó ń gòkè láti ìlà-oòrùn (tàbí ibi ìlà-oòrùn). Áńgẹ́lì yìí, ẹni tí ó lágbára jùlọ nínú àwọn áńgẹ́lì, ní èdìdì Ọlọ́run alààyè ní ọwọ́ rẹ̀, tàbí èdìdì Ẹni náà tí Òun nìkan ṣoṣo lè fi ìyè fúnni, tí Ó sì lè kọ ààmì tàbí àkọlé náà sí iwájú orí àwọn ẹni tí a ó fi àìkú, ìyè àìnípẹ̀kun, fún. Ohùn áńgẹ́lì gíga jùlọ yìí ni ó ní àṣẹ láti pàṣẹ fún àwọn áńgẹ́lì mẹ́rin náà kí wọ́n di afẹ́fẹ́ mẹ́rin náà mú títí iṣẹ́ yìí yóò fi parí, àti títí yóò fi pe wọn kí wọ́n tú wọn sílẹ̀.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Áńgẹ́lì tí ó pàṣẹ fún àwọn áńgẹ́lì mẹ́rin láti di àwọn ẹ̀fúùfù mú ni áńgẹ́lì Ìfihàn orí kejìdínlógún, ẹni tí ń fi ògo Rẹ̀ tan ayé mọ́lẹ̀, àti “ohùn alágbára” rẹ̀ ni ohùn áńgẹ́lì keje.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> “Àti ìṣàpẹẹrẹ báwo ni a ti fi hàn ní Ìfihàn 7 fún àkíyèsí, ìtùnú, àti ìgboyà wa! A ti rán àwọn áńgẹ́lì mẹ́rin láti ṣe iṣẹ́ kan lórí ilẹ̀ ayé. Ṣùgbọ́n Ẹni Kan tí ó rà ayé nípa fífi ara Rẹ̀ fún ìràpadà rẹ̀ ní àwọn díẹ̀ tí Ó yàn. Àwọn wo ni? Àwọn tí ń pa gbogbo àwọn òfin Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jésù.

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> “A fa àkíyèsí Jòhánù sí ìran mìíràn pé: ‘Mo sì rí áńgẹ́lì mìíràn tí ń gòkè wá láti ìhà ìlà-oòrùn, ó sì ní èdìdì Ọlọ́run alààyè’ (Ìfihàn 7:2). Ta ni èyí? Áńgẹ́lì májẹ̀mú náà ni. Ó ń bọ̀ láti ìhà ìlà-oòrùn. Òun ni Ìmólẹ̀ òwúrọ̀ láti òkè. Òun ni Ìmọ́lẹ̀ ayé. ‘Nínú Rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ ènìyàn’ (Jòhánù 1:4). Èyí ni Ẹni tí Aísáyà ṣàpèjúwe pé: ‘Nítorí a bí Ọmọ kan fún wa, a sì fi Ọmọkùnrin kan fún wa: ìjọba yóò sì wà lórí èjìká Rẹ̀; a ó sì máa pe orúkọ Rẹ̀ ní Alábùkún-fúnni, Olùgbani-nímọ̀ràn, Ọlọ́run Alágbára, Baba Ayérayé, Ọba Àlàáfíà’ (Aísáyà 9:6). Ó ké, gẹ́gẹ́ bí Ẹni tí ó ní ọlá-àṣẹ lórí àwọn ogun áńgẹ́lì ní ọ̀run, sí àwọn ẹni tí a fi fún láṣẹ láti ba ayé àti òkun jẹ́, pé, ‘Ẹ má ṣe ba ayé jẹ́, bẹ́ẹ̀ ni ẹ má ṣe ba òkun tàbí àwọn igi jẹ́, títí a ó fi fi èdìdì sára àwọn ìránṣẹ́ Ọlọ́run wa ní iwájú orí wọn’ (Ìfihàn 7:2, 3).

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> “Eyi ni ibi tí ti Ọlọ́run àti ti ènìyàn ti ṣọ̀kan. A fi àṣẹ fún àwọn áńgẹ́lì mẹ́rin láti dì í mú afẹ́fẹ́ mẹ́rin náà mọ́lẹ̀ títí wọn yóò fi gba ìpè Rẹ̀. Ka gbogbo orí náà. Igbe náà pé, ‘Ẹ má ṣe pa lára,’ ni Olùtúnṣe, Olùdáǹdè sọ.”

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> “Idajọ àti ìbínú ni a óò di mọ́lẹ̀ fún àkókò díẹ̀ péré títí iṣẹ́ kan pàtó yóò fi parí. Ìránṣẹ́ náà, ìyẹn ìránṣẹ́ ìkẹyìn ti ìkìlọ̀ àti àánú, ti fà sẹ́yìn nínú ṣíṣe iṣẹ́ rẹ̀ nítorí ìfẹ́-owó ìmọtara-ẹni-nìkan, ìfẹ́ ìròrùn ìmọtara-ẹni-nìkan, àti àìtóye ènìyàn láti ṣe iṣẹ́ tí ó yẹ kí a ṣe. Áńgẹ́lì náà tí yóò fi ògo Rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀ ti dúró de àwọn irinṣẹ́ ènìyàn nípasẹ̀ àwọn ẹni tí ìmọ́lẹ̀ ọ̀run lè tàn, àti báyìí wọ́n ń fọwọ́ sowọ́ pọ̀ láti fi ìránṣẹ́ náà hàn, nínú mímọ́ àti pàtàkì ìbẹ̀rù rẹ̀, ìránṣẹ́ tí yóò pinnu ayànmọ́ ayé.” Manuscript Releases, ìwọ̀n 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Áńgẹ́lì kẹta, ẹni tí í ṣe Kristi, ni pẹ̀lú ni áńgẹ́lì ìdìdì tí ó dé ní October 22, 1844, ṣùgbọ́n nítorí àìgbọràn àwọn ènìyàn Ọlọ́run, iṣẹ́ Rẹ̀ ti fífi ìdìdì sí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ti pẹ́ títí di September 11, 2001. Nígbà náà ni Islam ti Ègbé kẹta mú àwọn ilé ńlá New York sọ̀kalẹ̀, ìlànà fífi ìdìdì sì bẹ̀rẹ̀. Ní àkókò yẹn ni àwọn orílẹ̀-èdè di “bínú, síbẹ̀ a di wọ́n mú.” Ohùn àkọ́kọ́ ti Ìfihàn orí kẹtàlá-dín-lógún, ni ohùn tí ó pàṣẹ fún àwọn áńgẹ́lì mẹ́rin láti dì í mú, nígbà tí a fi ń di àwọn ènìyàn Ọlọ́run ní ìdìdì.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Jésù máa ń fi ìbẹ̀rẹ̀ ṣe àpèjúwe ìparí ní gbogbo ìgbà, àti ní ọjọ́ Kẹrìndínlọ́gbọ̀n, oṣù Kejì, ọdún 1993, Íslámù ìbànújẹ kẹta náà fọ bọ́ǹbù ọkọ̀ akẹ́rù kan ní gàrájì ìdókọ̀sí abẹ́ ilẹ̀ ti North Tower ti World Trade Center. Ìbúgbàù náà fa àjálù ńlá sí ilé náà, ó pa ènìyàn mẹ́fà, ó sì ṣe àfarapa fún ju ẹgbẹ̀rún kan àwọn mìíràn lọ. Bí ó tilẹ̀ jẹ́ pé ìkòlù náà kò mú kí àwọn ilé gogoro náà wó lulẹ̀, ó jẹ́ iṣẹ́ ìpaniláyà pàtàkì kan lórí ilẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, ó sì ṣàfihàn ṣáájú àwọn ìṣẹ̀lẹ̀ ọjọ́ Kẹsàn-án 11, 2001.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Àkókò ìdìdì bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, ṣùgbọ́n ó ní ìkìlọ̀ ṣáájú ní ọdún mẹ́jọ kí ó tó bẹ̀rẹ̀. Ìkọlù Íslámù sí Ísírẹ́lì ní ọjọ́ keje, oṣù Kẹwàá, ọdún 2023 jẹ́ ìkìlọ̀ ṣáájú nípa ìparí àkókò ìdìdì. Àwọn àbùdá àsọtẹ́lẹ̀ ti Ègbé kẹta ni a ti fi ìdí múlẹ̀ pẹ̀lú àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn Ègbé méjì àkọ́kọ́. Nínú àwọn ẹsẹ̀ ìṣípayá ìbẹ̀rẹ̀ orí kẹsàn-án ti Ìfihàn, a ṣe àfihàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógórin.

We will consider that subject in the next article.

A ó wo kókó-ọrọ̀ náà jíròrò nínú àpilẹ̀kọ tí ó kàn.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Bí irú àwọn ìṣẹ̀lẹ̀ báyìí bá ń bọ̀, irú àwọn ìdájọ́ títóbi bẹ́ẹ̀ sórí ayé ẹlẹ́bi kan, ibo ni yóò jẹ́ ibi ìsádi fún àwọn ènìyàn Ọlọ́run? Báwo ni a ó ṣe dáàbò bò wọ́n títí ìbínú náà yóò fi kọjá? Johanu rí àwọn èròjà ẹ̀dá—ìmìtìtì-ilẹ̀, ìjì líle, àti ìjà òṣèlú—tí a fihàn pé àwọn áńgẹ́lì mẹ́rin ń dì wọ́n mú. Àwọn ẹ̀fúùfù wọ̀nyí wà lábẹ́ ìṣàkóso títí Ọlọ́run yóò fi sọ ọ̀rọ̀ pé kí a tú wọ́n sílẹ̀. Níbẹ̀ ni ààbò ìjọ Ọlọ́run wà. Àwọn áńgẹ́lì Ọlọ́run ń ṣe ìfẹ́ Rẹ̀, wọ́n sì ń dá àwọn ẹ̀fúùfù ayé dúró, kí ẹ̀fúùfù má bàa fẹ́ sórí ilẹ̀, tàbí sórí òkun, tàbí lórí igi kankan, títí a ó fi fi èdìdì lé àwọn ìránṣẹ́ Ọlọ́run ní iwájú orí wọn. A rí áńgẹ́lì alágbára náà pé ó ń gòkè wá láti ìlà-oòrùn (tàbí ibi ìyọ̀ oorun). Áńgẹ́lì yìí, ẹni tí ó lágbára jùlọ nínú àwọn áńgẹ́lì, ní èdìdì Ọlọ́run alààyè ní ọwọ́ rẹ̀, tàbí ti Ẹni náà tí òun nìkan lè fi ìyè fúnni, tí ó lè kọ àmì tàbí àkọlé sí iwájú orí, sí àwọn ẹni tí a ó fi àìkú, ìyè àìnípẹ̀kun fún. Ohùn áńgẹ́lì gíga jùlọ yìí ni ó ní àṣẹ láti paṣẹ fún àwọn áńgẹ́lì mẹ́rin náà láti di àwọn ẹ̀fúùfù mẹ́rin náà mọ́lẹ̀ títí iṣẹ́ yìí yóò fi ṣẹ, àti títí òun yóò fi kéde pé kí a tú wọ́n sílẹ̀.

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Àwọn tí ó ṣẹ́gun ayé, ara, àti Èṣù, ni yóò jẹ́ àwọn tí a yàn lójú rere tí yóò gba èdìdì Ọlọ́run alààyè. Àwọn tí ọwọ́ wọn kò mọ́, tí ọkàn wọn kò sì mọ́, wọn kì yóò ní èdìdì Ọlọ́run alààyè. Àwọn tí ń gbèrò ẹ̀ṣẹ̀ tí wọ́n sì ń ṣe é ni a óò kọjá lọ. Àwọn nìkan ni a óò mọ̀ tí a ó sì sàmì sí gẹ́gẹ́ bí ẹni tí ó yẹ fún ààbò Ọlọ́run, àwọn tí, nínú ìwà wọn níwájú Ọlọ́run, ń di ipò àwọn tí ń ronúpìwàdà tí wọ́n sì ń jẹ́wọ́ ẹ̀ṣẹ̀ wọn ní ọjọ́ ńlá àpẹẹrẹ-àdììtú ti Ètùtù. Orúkọ àwọn tí wọ́n ń wo, tí wọ́n sì ń dúró, tí wọ́n sì ń ṣọ́ra de ìfarahàn Olùgbàlà wọn pẹ̀lú ìdúróṣinṣin—pẹ̀lú ìfẹ́ ọkàn àti ìtara jù àwọn tí ń retí òwúrọ̀ lọ—ni a óò kà mọ́ àwọn tí a fi èdìdì dì. Àwọn tí, nígbà tí gbogbo ìmọ́lẹ̀ òtítọ́ ń tàn sí orí ọkàn wọn, tí ó yẹ kí wọ́n ní iṣẹ́ tí ó bá ìgbàgbọ́ tí wọ́n jẹ́wọ́ mu, ṣùgbọ́n tí ẹ̀ṣẹ̀ ń fà wọ́n mọ́ra, tí wọ́n ń gbé òrìṣà kalẹ̀ nínú ọkàn wọn, tí wọ́n ń bà ẹ̀mí wọn jẹ níwájú Ọlọ́run, tí wọ́n sì ń sọ àwọn tí ó bá wọn dara pọ̀ nínú ẹ̀ṣẹ̀ di aláìmọ́, orúkọ wọn ni a óò nu kúrò nínú ìwé ìyè, a ó sì fi wọ́n sílẹ̀ nínú òkùnkùn àárín òru, láìní òróró nínú ìkòkò wọn pẹ̀lú fìtílà wọn. ‘Ṣùgbọ́n fún yín tí ẹ̀ ń bẹ̀rù orúkọ Mi ni Oòrùn Òdodo yóò yọ̀ pẹ̀lú ìwòsàn ní apá rẹ̀.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Ìdìdì èdì yìí ti àwọn ìránṣẹ́ Ọlọ́run ni èyí kan náà tí a fihàn fún Ìsẹ́kíẹ́lì nínú ìran. Jòhánù pẹ̀lú ti jẹ́ ẹlẹ́rìí ìṣípayá amúnikún-fún-ẹ̀rù jùlọ yìí. Ó rí òkun àti ìgbì rẹ̀ ń ké ramúramù, ọkàn ènìyàn sì ń rẹ̀ wọn nítorí ẹ̀rù. Ó wo ayé tí a mì, àti àwọn òkè-nlá tí a gbé sínú àárín òkun (èyí tí ó ń ṣẹlẹ̀ ní ti gidi), omi rẹ̀ ń ké tí ó sì ń daru, àwọn òkè sì ń mì nítorí ìrù rẹ̀. A fihàn án àjàkálẹ̀-àìsàn, àrùn ipá, ìyàn, àti ikú tí ń ṣe iṣẹ́-ìránṣẹ́ ẹlẹ́rùjẹ̀jẹ̀ wọn.” Testimonies to Ministers, 445.

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