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# The Book of Daniel - Number Twenty-Two

Ìwé Dáníẹ́lì - Nọ́mbà Méjìlélógún

Unveiling the Prophetic Debate: The Methodology of the Latter Rain and the Final Crisis

Ṣíṣí Ìjiyàn Àsọtẹ́lẹ̀ Síta: Ìmúlò Ẹ̀kọ́ ti Òjò Ìkẹyìn àti Ìpọ́njú Ikẹyìn

Author

Jeff Pippenger

Published

December 17, 2023

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The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Ọ̀nà ìṣe tí Ọlọ́run ti fọwọ́ sí ni a sọ ní pàtó nínú Isaiah orí kẹ́ẹ̀ẹ́dógún [28] àti kọkàndínlọ́gbọ̀n [29], níbi tí a ti ṣàfihàn ọ̀nà ìṣe náà gẹ́gẹ́ bí “ìlà lórí ìlà.” Ní September 11, 2001, áńgẹ́lì alágbára ti Revelation 18 sọ̀kalẹ̀, àti nípa ṣíṣe bẹ́ẹ̀, ó tún sọ̀kalẹ̀ náà ṣe tí ó ti ṣe ní August 11, 1840. Nínú ọ̀ràn méjèèjì, lẹ́yìn ìsọ̀kalẹ̀ rẹ̀, a dá Babílónì mọ̀ gẹ́gẹ́ bí ẹni tí ó ti ṣubú, a sì ṣe ìpè kan, àti láìpẹ́ yóò tún ṣe é mọ́, fún àwọn tí wọ́n ṣì wà nínú ìbáṣepọ̀ rẹ̀ láti jáde wá. Nínú ọ̀ràn méjèèjì, iṣẹ̀lẹ̀ tí ó mú àsọtẹ́lẹ̀ náà ṣẹ ní ipa káàkiri ayé, nítorí gẹ́gẹ́ bí a ti gbé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí “every mission station in the world” ní 1840, bẹ́ẹ̀ ni gbogbo ayé ní ipa, ó sì lóye iṣẹ̀lẹ̀ September 11, 2001. Àsọtẹ́lẹ̀ tí a mú ṣẹ ní August 11, 1840 jẹ́ àsọtẹ́lẹ̀ kan tí ó ṣe àfihàn ìdènà kan tí a fi lé Islam ti woe kejì, àti lẹ́sẹ̀kẹsẹ̀ lẹ́yìn September 11, 2001, a fi ìdènà kan lé Islam ti Woe kẹta.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

Ọjọ́ kẹrìnlá oṣù Kẹjọ, ọdún 1840, dúró gẹ́gẹ́ bí ìfúnni ní agbára sí ìhìnrere tí a ṣí sílẹ̀ ní àkókò òpin ní ọdún 1798, àti ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001, dúró gẹ́gẹ́ bí ìfúnni ní agbára sí ìhìnrere tí a ṣí sílẹ̀ ní àkókò òpin ní ọdún 1989. Ofin pàtàkì àkọ́kọ́ ti ìṣísẹ̀ áńgẹ́lì kìn-ín-ní ni a fi múlẹ̀ ní ọjọ́ kẹrìnlá oṣù Kẹjọ, ọdún 1840, àti pé òfin náà ni ìlànà ọjọ́ kan fún ọdún kan. Ofin pàtàkì àkọ́kọ́ ti ìṣísẹ̀ áńgẹ́lì kẹta ni a fi múlẹ̀ ní ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001. Òfin náà ni pé a máa fi òtítọ́ múlẹ̀ nípa mímú “ìlà lórí ìlà” wá, ní fífi hàn pé òpin ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìbẹ̀rẹ̀, àti pé ìtàn máa ń tún ara rẹ̀ ṣe. Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ti ọjọ́ kọkànlá oṣù Kẹsàn-án, ọdún 2001, kì í ṣe pé a fi í múlẹ̀ nìkan nípasẹ̀ ọ̀rọ̀ tààrà ti Sister White, ṣùgbọ́n ní pàtàkì jùlọ nípasẹ̀ òtítọ́ náà pé àwọn ìṣẹ̀lẹ̀ náà fara mu ọ̀nà-àmì kan náà ní pípé nínú ìtàn àwọn Millerite. Ohun tí a mọ̀ nípasẹ̀ ìṣẹ̀lẹ̀ ọjọ́ kẹrìnlá oṣù Kẹjọ, ọdún 1840, kì í ṣe ìmúṣẹ àsọtẹ́lẹ̀ náà fúnra rẹ̀ tó bẹ́ẹ̀, bí kò ṣe ìdúróṣinṣin ọ̀nà ìmọ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ gbà.

> “The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.

> “Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ pátápátá. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn dá lójú nípa òtítọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ gbà, a sì fi ìmísí àgbàyanu kan fún ìṣísẹ̀ dídé náà. Àwọn ọkùnrin tí wọ́n ní ẹ̀kọ́ àti ipò darapọ̀ mọ́ Miller, yálà nínú ìwàásù tàbí nínú títẹ àwọn èrò rẹ̀ jáde, àti láti ọdún 1840 sí 1844 iṣẹ́ náà tàn kálẹ̀ ní kíákíá.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

Ní ọjọ́ kọkànlá oṣù Kẹsán, ọdún 2001, nígbà tí a bẹ̀rẹ̀ sí í wọn òjò àìpẹ́, “àríyànjiyàn” náà jẹ́, ó sì ṣì jẹ́ títí di òní yìí, nípa ọ̀nà ìṣe tòótọ́ tàbí èké. Àwọn àsọtẹ́lẹ̀ ìṣíkiri Millerite ni a gbé kalẹ̀ lórí àwòrán 1843 àti 1850 méjèèjì, èyí tí Sister White fọwọ́ sí gẹ́gẹ́ bí ohun tí Olúwa ṣe àtẹ̀wọ́gbà pé a dá, àti pẹ̀lú gẹ́gẹ́ bí ìmúṣẹ Habakkuk orí kejì. Ìránṣẹ́ àwọn Millerite tí a mú jáde nípasẹ̀ “àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ gbà, àti” èyí tí ó sì lẹ́yìn náà mú “ìmísí àgbàyanu” wá tí ó fún ìránṣẹ́ Igbe Àárín Òru ní agbára, ni a ti ṣàfihàn rẹ̀ lórí àwọn àwòrán mímọ́ méjèèjì náà. Àwọn àsọtẹ́lẹ̀ tí a ṣàfihàn lórí àwọn àwòrán mímọ́ méjèèjì náà ni a dá mọ̀, a sì fi wọ́n múlẹ̀ nípasẹ̀ àwọn òfin àsọtẹ́lẹ̀ Miller. Àwọn àwòrán náà jẹ́ ìmúṣẹ àṣẹ tí ó wà nínú Habakkuk láti ṣàfihàn àwọn àsọtẹ́lẹ̀ tí a ti fi ọ̀nà ìṣe Miller múlẹ̀ ní ojú kíkan lórí “àwọn tábìlì,” ní ọ̀pọ̀lọpọ̀. Habakkuk orí kejì ń sọ ìdánimọ̀ “àríyànjiyàn” Isaiah orí méje-dín-lọ́gbọ̀n, ó sì ní ìbáṣepọ̀ taara pẹ̀lú rẹ̀.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Èmi yóò dúró lórí ilé-ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí àgọ́ ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Hábákúkù 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Ọ̀rọ̀ náà “reproved” nínú ẹsẹ náà túmọ̀ sí ‘jiyàn pọ̀ pẹ̀lú.’ Hábákúkù, ní ṣíṣe aṣojú àwọn olùṣọ́ ìṣọ́ méjèèjì nínú ìṣísẹ̀ angẹli kìíní àti ẹ̀kẹta, yóò ní láti jiyàn pọ̀ pẹ̀lú, ó sì fẹ́ mọ ohun tí òun yóò dáhùn nígbà tí ìjíròrò náà bá bẹ̀rẹ̀. Ìdáhùn náà nínú ìtàn angẹli kìíní ni ìmújáde àwọn àtẹ méjì mímọ́, ìdáhùn náà sì nínú ìtàn ìṣísẹ̀ angẹli ẹ̀kẹta ni ìmújáde àtòjọ àsọtẹ́lẹ̀ tí a pe ní, Àwọn Tábìlì Méjì ti Hábákúkù. Àwọn àtẹ náà àti àtòjọ náà ni a kọ́ lé orí ọ̀nà ìlànà tí a ṣojú fún nínú kọ̀ọ̀kan àwọn ìtàn wọ̀nyẹn ní ìbámu pẹ̀lú ara wọn. Nínú Hábákúkù, ọ̀nà ìlànà náà ṣojú fún ohun tí àwọn olùṣọ́ ìṣọ́ ń lò láti fi múlẹ̀ ìránṣẹ́ náà, ó sì tún ń fi ìṣòro tí a “ń jiyàn lórí” hàn pẹ̀lú, èyí tí ní ìyípadà rẹ̀ ń mú kí àwùjọ àwọn olùjọsìn méjì jáde.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi ró lórí ilé-ìṣọ́; èmi yóò máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Oluwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sá. Nítorí ìran náà ṣì ń bẹ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kò sì ní purọ́: bí ó tilẹ̀ ṣe pé ó lọ́ra, dúró dè é; nítorí dájúdájú yóò dé, kò ní pẹ́. Kíyèsi i, ọkàn ẹni tí a gbé sókè kò tọ́ nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákùkù 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

Ẹ̀ka kan ni a dá láre nípa ìgbàgbọ́, a sì gbé ẹ̀ka kejì sókè nínú ọkàn, gẹ́gẹ́ bí a ti ṣojú wọn nínú Farisi àti Agbowó-Òde. Àwọn Farisi gbẹ́kẹ̀lé ọ̀nà ìṣe kan tí ó dá lórí àṣà àti ìṣe ìbílẹ̀, Farisi náà sì tún ṣojú ètò ẹ̀sìn kan tí ó pa ìṣàkóso mọ́ lórí agbo wọn nípa fífi ètò àṣẹ-òkè-àṣẹ-sàlẹ̀ kalẹ̀ tí àwọn tí wọ́n ń jẹ́wọ́ pé àwọn ni ènìyàn àyànfẹ́ Ọlọ́run, àti olùdáàbòbo òtítọ́, ń ṣàkóso; ṣùgbọ́n tí ní òpin wọ́n kópa nínú kàn mọ́ àgbélébùú ti Òtítọ́ náà. “Ìjiyàn” àsọtẹ́lẹ̀ ti Isaiah orí kẹtàdínlọ́gbọ̀n jẹ́ nípa ọ̀nà ìṣe Bíbélì tòótọ́ àti èké. Àwọn alátakò nínú “ìjiyàn” náà ni àwọn tí wọ́n tẹ̀lé ọ̀nà ìṣe Elijah fún àkókò náà, àti ètò tí ó ti pẹ́ tipẹ̣́ ti àwọn amòye ẹ̀kọ́ ẹ̀sìn, èyí tí Sanhedrin ní àkókò Kristi fi ṣàpẹẹrẹ.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Orí kẹtàdínlọ́gbọ̀n fi hàn pé “àríyànjiyàn” náà bẹ̀rẹ̀ nígbà tí ó “dúró,” tàbí nígbà tí Ọlọ́run dí “ẹ̀fúùfù líle rẹ̀” lọ́wọ́ ní “ọjọ́ ẹ̀fúùfù ìlà-oòrùn.” “Ní ìwọ̀n, nígbà tí ó bá jáde, ìwọ yóò bá a ṣe àríyànjiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jakọbu kúrò.” Ọ̀rọ̀ náà “wẹ kúrò” túmọ̀ sí pé a ti ṣe ètùtù fún un, ó sì ń ṣojú fífi ẹ̀ṣẹ̀ nu nínú ìdájọ́ ìwádìí. Ọ̀nà ìṣiṣẹ́ tí a ń bá ara wa jiyàn lé lórí, ń ṣojú ìdánwò tí a gbọ́dọ̀ borí, bí a bá fẹ́ kí a nu ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run kúrò. Ọ̀nà ìṣiṣẹ́ Elijah gẹ́gẹ́ bí ìdánwò ni a ṣojú rẹ̀ nínú ìtàn Kristi, níbi tí a ti ti kìlọ̀ fún wa tẹ́lẹ̀ pé ní àkókò náà, àwọn tí wọ́n kọ ìhìn iṣẹ́ Johanu Onítẹ̀bọmi sílẹ̀ (ẹni tí Kristi fi mọ̀ sí Elijah), kò lè rí àǹfààní kankan nínú àwọn ẹ̀kọ́ Jesu.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

Aṣojú ìròyìn òjò ìkẹ́yìn ni a fi hàn gẹ́gẹ́ bí ẹ̀kọ́ Jesu, nítorí Òun ni Ọ̀rọ̀ náà; síwájú sí i, a tún fi òjò ìkẹ́yìn hàn gẹ́gẹ́ bí “ìtùnú náà,” èyí tí a túmọ̀ sí “ìwàníhìn-ín Oluwa.”

> 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. Acts 3:19, 20.

> Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́, nígbà tí àkókò ìtùnú yóò ti ọ̀dọ̀ Oluwa wá; Òun yóò sì rán Jesu Kristi, ẹni tí a ti kéde rẹ̀ fún yín tẹ́lẹ̀. Ìṣe àwọn Aposteli 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

Arábìnrin White fi hàn pé angẹli tí ó sọ̀kalẹ̀ nínú Ìfihàn orí kẹwàá, ní August 11, 1840, “kì í ṣe ẹni kéré ju Jésù Kristi lọ.” Nítorí náà, angẹli tí ó sọ̀kalẹ̀ ní September 11, 2001, yóò sì jẹ́ “kì í ṣe ẹni kéré ju Jésù Kristi lọ.” Ìsọ̀kalẹ̀ Rẹ̀ nínú ìtàn méjèèjì ń fi ìbẹ̀rẹ̀ “àríyànjiyàn” àsọtẹ́lẹ̀ hàn nípa ìlànà òtítọ́ tàbí èké, nítorí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìwé tí ó wà lọ́wọ́ Rẹ̀ tí a pa àṣẹ fún àwọn ènìyàn Ọlọ́run láti jẹ. Nígbà tí Ó wà ní Galili, Jésù kọ́ àwọn ọmọ-ẹ̀yìn náà pé wọn gbọ́dọ̀ jẹ ẹran ara Rẹ̀ kí wọ́n sì mu ẹ̀jẹ̀ Rẹ̀, nítorí Ó sọ níbẹ̀ pé Òun ni àkàrà tí a rán sọ̀kalẹ̀ láti ọ̀run wá. Ó pàdánù àwọn ọmọ-ẹ̀yìn púpọ̀ sí i níbẹ̀ ju ní ibòmíràn kankan lọ nínú iṣẹ́ ìránṣẹ́ Rẹ̀, àti àwọn tí wọ́n fi í sílẹ̀ níbẹ̀, kò sí ẹnìkan nínú wọn tí ó padà wá mọ́. Àwọn tí wọ́n fi í sílẹ̀ ṣe bẹ́ẹ̀ nítorí wọ́n yàn láti fi ọ̀nà àṣìṣe tí ń gba ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí gígangan ni wọ́n ṣe túpalẹ̀ ẹ̀kọ́ Rẹ̀, dípò kí wọ́n fi í sílò ní ìtumọ̀ ẹ̀mí tí ó tọ́. “Àríyànjiyàn” ti Isaiah mẹ́tàlélógún-dín-lọ́gbọ̀n jẹ́ àmì ọ̀nà àsọtẹ́lẹ̀ kan tí ó ní ọ̀pọ̀ ẹlẹ́rìí láti fi múlẹ̀ pé ó dúró fún ètò tí a ti fi ìdí rẹ̀ múlẹ̀ tí àwọn tí ń jẹ́wọ́ gbà gẹ́gẹ́ bí ọ̀nà ìtúpalẹ̀ Bíbélì, tí ó dojú kọ ìlànà tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ojiṣẹ́ Elijah.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Ó tọ́ka sí ojú-ìpìlẹ̀ kan pàtó nínú ìkọjá kúrò díẹ̀díẹ̀ ti májẹ̀mú àtijọ́ àti àwọn ènìyàn Ọlọ́run tí a yàn, àti ìbẹ̀rẹ̀ ìbáṣepọ̀ májẹ̀mú pẹ̀lú àwọn ẹni wọ̀nyí “tí ní ìgbà ìṣáájú, kì í ṣe ènìyàn Ọlọ́run.” “Àríyànjiyàn” náà, ní pàtàkì jùlọ, ṣàpẹẹrẹ ìbẹ̀rẹ̀ àkókò náà tí ó parí pẹ̀lú òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Alpha àti Omega máa ń ṣàpẹẹrẹ òpin pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà, àti ní ṣíṣe bẹ́ẹ̀, “àríyànjiyàn” gan-an náà di ààmì ọ̀kan nínú àwọn ẹ̀ṣẹ̀ àwọn baba wa, tí ó gbọ́dọ̀ jẹ́ mímọ̀ síta, kí a sì jẹ́wọ́ rẹ̀, kí a lè mú àdúrà Lefitiku ogún-ọba ṣẹ.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”

Àdúrà Dáníẹ́lì nínú orí kẹsàn-án dúró fún àdúrà tí a gbọ́dọ̀ rú sókè ní ìparí ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn mọ́kànlá. Àkókò yẹn ni a ṣàfihàn nínú Isaiah mẹ́tàdínlọ́gbọ̀n gẹ́gẹ́ bí àkókò náà nígbà tí “ìlú olódi yóò di ahoro, a ó sì kọ ibùgbé náà sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò máa jẹ koríko, níbẹ̀ ni yóò sì dùbúlẹ̀, yóò sì jẹ ẹ̀ka rẹ̀ run. Nígbà tí àwọn ẹ̀ka rẹ̀ bá gbẹ, a ó fọ́ wọn kúrò: àwọn obìnrin yóò wá, wọn yóò sì fi wọ́n síná: nítorí pé àwọn wọ̀nyí jẹ́ ènìyàn aláìlóye: nítorí náà, ẹni tí ó dá wọn kì yóò ṣàánú wọn, ẹni tí ó mọ̀ wọ́n nì kò sì fi ojúrere hàn sí wọn.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

A fi “oore-ọ̀fẹ́” kankan hàn sí àwọn ẹlẹ́rìí méjèèjì náà, nítorí wọ́n kéde àsọtẹ́lẹ̀ èké kan tí ó mú àkókò “aginjù” ọjọ́ mẹ́ta àtààbọ̀ wá. Nígbà náà ni wọ́n di “àwọn ènìyàn tí kò ní òye,” bí ó tilẹ̀ jẹ́ pé tẹ́lẹ̀ rí wọ́n ti jẹ́ “ìlú olódi.” Lẹ́yìn náà ìlú náà di “ahoro” àti “ibùgbé” tí a “kọ̀ sílẹ̀.” Ó di egungun gbígbẹ kú tí ó wà ní òpópónà ìlú Sódómù àti Ejibiti. Nígbà tí a bá sì pe àwọn òkú náà láti dìde, a dán wọn wò nípasẹ̀ ẹ̀ṣẹ̀ àwọn baba wọn, èyí tí ó ní ìkópa “àríyànjiyàn” náà ní ìbẹ̀rẹ̀ àkókò tí ó bẹ̀rẹ̀ pẹ̀lú fífún ìhìn iṣẹ́ àkọ́kọ́ ní agbára, tí ó sì parí pẹ̀lú dídé ìhìn iṣẹ́ kẹta. Àríyànjiyàn náà ni bóyá kí wọ́n gba tàbí kí wọ́n kọ ọ̀nà ìṣe tí Élíjà inú ìtàn wọn dúró fún. Ní ọdún 1863, àwọn baba Adventism kọ ìhìn iṣẹ́ “àkókò méje” ti Mósè sílẹ̀, èyí tí Élíjà ti gbé kalẹ̀.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Láti bẹ̀rẹ̀ ní oṣù Keje, ọdún 2023, àwọn ẹ̀ka tí ó ti gbẹ ní Isaiah ogún-ún-dín-lọ́gbọ̀n gbọ́dọ̀ pinnu bóyá wọn yóò tún àwọn ẹ̀ṣẹ̀ ìjọ ní Galili ṣe, àti ìtàn ọdún 1863, pẹ̀lú ìtàn September 11, 2001. Láti kọ ọ̀nà ìṣe tí Habakkuk orí kejì, àti Isaiah ogún-ún-dín-lọ́gbọ̀n, àti Elijah, John the Baptist àti William Miller dúró fún ni láti tún àwọn ẹ̀ṣẹ̀ àwọn baba wa ṣe, dípò kí a jèrè láti inú àwọn àpẹẹrẹ mímọ́ tí a kọ sílẹ̀ fún àwọn tí òpin ayé ti dé bá.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

> Ṣùgbọ́n gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ; a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ fún wa, àwọn tí òpin ayé ti dé bá. Nítorí náà, ẹni tí ó bá rò pé òun dúró, kí ó kíyèsára kí ó má bà a ṣubú. Kò sí ìdánwò kankan tí ó ti mú yín, bí kò ṣe irú èyí tí ó wọ́pọ̀ fún ènìyàn; ṣùgbọ́n Olúwa jẹ́ olóòtítọ́, ẹni tí kì yóò jẹ́ kí a dán yín wò ju bí ẹ̀yin ti lè rù ú lọ; ṣùgbọ́n pẹ̀lú ìdánwò náà yóò tún ṣe ọ̀nà àbáyọ, kí ẹ lè fara dà á. Nítorí náà, ẹ̀yin olùfẹ́ mi àtàtà, ẹ sá kúrò nínú ìbọ̀rìṣà. Mo ń bá ọlọ́gbọ́n sọ̀rọ̀; ẹ ṣe ìdájọ́ ohun tí mo ń sọ. 1 Kọrinti 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Ọ̀nà ìlànà mímọ́ náà fi ìhìnrere Igbe Àárín Òru múlẹ̀, èyí tí í ṣe ìhìnrere òjò ìkẹyìn. Ìhìnrere náà, nígbà tí a bá jẹ ẹ ní ti ẹ̀mí, ń mú ìrírí tó bá a mu jáde, gẹ́gẹ́ bí ó ti dájú pé oúnjẹ ewébẹ̀ tí Dáníẹ́lì àti àwọn ọlọ́lá mẹ́tẹ̀ẹ̀ta náà jẹ, mú ojú tí ó dára jù lọ tí ó sì sanra jù lọ wá. Ṣùgbọ́n nínú Habakuku orí kejì, ohun ìdìgbòlugi fún àwọn tí ń kọ ìpèsè ìdáláre nípasẹ̀ ìgbàgbọ́ sílẹ̀ ni ìgbéraga, èyí tí ń dí wọn lọ́wọ́ láti máa tẹ̀síwájú láti mọ Oluwa. Bí ó bá sí ìgbàkígbà tí àwọn ènìyàn Ọlọ́run kò lè tún iṣẹ́ gbigba ọ̀nà ìlànà tòótọ́ sí ẹ̀yìn, tí wọn kò sì lè tún jẹ ìhìnrere náà láti ọwọ́ áńgẹ́lì náà, ìgbà náà ni báyìí!

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “A kò gbọ́dọ̀ dúró de òjò ìkẹyìn. Ó ń bọ̀ sórí gbogbo àwọn tí yóò mọ̀ tí wọ́n yóò sì gba ìrì àti àwò̩n ìrìnkèrindò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa. Nígbà tí a bá kó àwọn àjẹkù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú pípé Ọlọ́run, ẹni tí ó fẹ́ kí a gbẹ́kẹ̀lé Òun, nígbà náà ni gbogbo ìlérí yóò ṣẹ. ‘Nítorí bí ilẹ̀ ṣe ń mú ìhùhù rẹ̀ jáde, àti bí ọgbà ṣe ń mú ohun tí a gbìn sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù jáde níwájú gbogbo orílẹ̀-èdè.’ Isaiah 61:11. Gbogbo ayé ni a ó fi ògo Ọlọ́run kún.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ti fi hàn pé nígbà tí a ju àwọn ilé ńlá ńlá ti ìlú New York lulẹ̀, áńgẹ́lì Ìfihàn orí kejìlá [actually eighteen? Wait must translate accurately] would descend and “Ìfihàn orí kejìlá [No]..."

> “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.

> “Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà bá ń dé sí ìparí, wàhálà yóò máa dé sórí ilẹ̀ ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a ó pa wọ́n mọ́ lélẹ̀ kí wọ́n má bàa dí iṣẹ́ áńgẹ́lì kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti ọ̀dọ̀ Olúwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta, àti láti pèsè àwọn ẹni-mímọ́ sílẹ̀ kí wọ́n lè dúró ní àkókò tí a ó tú àjàkálẹ̀-àrùn méje ìkẹyìn náà jáde.” Early Writings, 85.

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Agbara tí ń bínú àwọn orílẹ̀-èdè dé nígbà tí òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀. Ṣùgbọ́n ní kété tí agbára náà ti mú àwọn orílẹ̀-èdè bínú, a dì í mú, nítorí Isaiah kọ pé, ó “ń dá ẹ̀fúùfù líle rẹ̀ dúró.” Ẹ̀fúùfù líle náà ni ẹ̀fúùfù ìlà-oòrùn, a sì ń dí ẹ̀fúùfù náà mú nígbà tí òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ́ díẹ̀díẹ̀, tí iṣẹ́ ìgbàlà sì ń dé sí ìparí. Iṣẹ́ ìparí ìgbàlà ni àkókò ìdìdìmọ́. “Lẹ́sẹ̀-lẹ́sẹ̀” ẹ̀fúùfù líle náà, tàbí ẹ̀fúùfù ìlà-oòrùn, tí a dì mú nígbà ìdìdìmọ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, ni ẹ̀fúùfù mẹ́rin ti Ìfihàn orí keje.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, 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 7:1–3.

> Lẹ́yìn ìyẹn, mo sì rí àwọn áńgẹ́lì mẹ́rin tí wọ́n dúró lórí igun mẹ́rin ayé, wọ́n di ẹ̀fúùfù mẹ́rin ayé mú, kí ẹ̀fúùfù má bàa fẹ́ sórí ayé, tàbí sórí òkun, tàbí sórí igi kankan. Mo sì rí áńgẹ́lì mìíràn tí ń gòkè wá láti ìlà-oòrùn, tí ó ní èdìdì Ọlọ́run alààyè; ó sì ké pẹ̀lú ohùn ńlá sí àwọn áńgẹ́lì mẹ́rin náà, àwọn tí a fi fún láṣẹ láti pa ayé àti òkun lára, pé, Ẹ má ṣe pa ayé lára, tàbí òkun, tàbí àwọn igi, títí àwa yóò fi ti fi èdìdì sára àwọn ìránṣẹ́ Ọlọ́run wa ní iwájú orí wọn. Ìfihàn 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

Ìdídè àwọn ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún ni a ti ṣàfihàn rẹ̀ nípa ìwọlé àṣẹ́gun Kristi sí Jerúsálẹ́mù. Níbẹ̀, Kristi, fún ìgbà kan ṣoṣo nínú ìyè Rẹ̀, gùn kẹ́tẹ́kẹ́tẹ́ kan (ààmì ti Ìsílámù), Láàsárù sì ṣáájú ìrìnàjò náà wọ Jerúsálẹ́mù. Arábìnrin White fi hàn pé Láàsárù ni àpẹẹrẹ èdìdì náà nínú ìtàn náà.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Nínú ìdádúró Rẹ̀ láti tọ̀ Lasarusi wá, Kristi ní ète àánú kan sí àwọn tí kò tíì gbà Á. Ó pẹ́ díẹ̀, kí nípa jíjí Lasarusi dìde kúrò nínú òkú, Ó lè fi ẹ̀rí mìíràn fún àwọn ènìyàn Rẹ̀ alágbèrè àti aláìgbàgbọ́ pé lóòtọ́ Òun ni ‘àjíǹde, àti ìyè.’ Ó ṣòro fún Un láti fi gbogbo ìrètí àwọn ènìyàn náà sílẹ̀, àwọn àgùntàn talákà tí ń ṣákiri ti ilé Ísírẹ́lì. Ọkàn Rẹ̀ ń fọ́ nítorí àìrònúpìwàdà wọn. Nínú àánú Rẹ̀ Ó pinnu láti fún wọn ní ẹ̀rí kan sí i pé Òun ni Olùmúpadàbọ̀sípò, Ẹni náà tí Òun nìkan lè mú ìyè àti àìkú wá sí ìmọ́lẹ̀. Èyí yóò jẹ́ ẹ̀rí tí àwọn àlùfáà kò ní lè túmọ̀ ní ọ̀nà tí kò tọ́. Èyí ni ìdí ìdádúró Rẹ̀ ní lílọ sí Betani. Ìyanu gíga yìí, jíjí Lasarusi dìde, ni yóò fi èdìdì Ọlọ́run le iṣẹ́ Rẹ̀ lórí àti lórí ẹ̀tọ́ Rẹ̀ sí ìwà-Ọlọ́run.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Àkókò ìdádúró tí ó bẹ̀rẹ̀ ní July 18, 2020 ni a ṣojú rẹ̀ nípasẹ̀ ìdádúró Kristi kí Ó tó jí Lasaru dìde. Àkókò ìdádúró tí Ìfihàn orí kọkànlá sọ, ń parí ní òpin ọjọ́ mẹ́ta àtààbọ̀ náà. Ní àwọn ọjọ́ wọ̀nyẹn ni àwọn ẹlẹ́rìí méjì náà dubulẹ̀ ní òkú lójú pópó. Gẹ́gẹ́ bí a sì ti fẹ́ jí Lasaru dìde lẹ́yìn àkókò ìdádúró, bẹ́ẹ̀ ni àwọn ẹlẹ́rìí méjì Johanu pẹ̀lú. Nígbà tí a bá ti jí wọn dìde, wọ́n á darí ìrìn-àjò àtẹ̀lé náà wọ Jerusalẹmu, tí ó ń ṣojú “èdìdì Ọlọ́run,” àti “ìyanu adé” tí ń jẹ́rìí sí ìwà-àtọ̀runwá Kristi. Àjíǹde náà ń fi ìparí ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì hàn, èyí tí ń ṣẹlẹ̀ nígbà tí a di àwọn afẹ́fẹ́ mẹ́rin, afẹ́fẹ́ ìlà-oòrùn, afẹ́fẹ́ líle, tí ó dé ní September 11, 2001, mọ́lẹ̀.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

Ní wákàtí tí ó jẹ́ òfin Ọjọ́ Àìkú, a tú àwọn ẹ̀fúùfù wọ̀nyẹn sílẹ̀ láti mú ìdájọ́ èrè-ìyà wá sórí ẹranko ayé ti Ìfihàn orí kẹtàlá. Ní báyìí pàápàá, wọ́n ti ń yọ síta láti láàárín àwọn ìka àwọn áńgẹ́lì mẹ́rin wọ̀nyẹn tí ń dá wọ́n dúró ní àsìkò fífi èdìdì náà lé. Ọ̀kan lára àwọn àtọ́kasí tí ó jinlẹ̀ jùlọ nínú Ẹ̀mí Àsọtẹ́lẹ̀ ní ìbáṣepọ̀ pẹ̀lú ọjọ́ ẹ̀fúùfù ìlà-oòrùn ni a rí nínú Testimonies, volume nine. Ìwé yẹn bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ amísí lórí ojú-ìwé mọ́kànlá, nítorí náà, ní ọ̀nà àpẹẹrẹ, ó bẹ̀rẹ̀ lórí “nine-eleven”. Àkọlé orí náà ni, “The Final Crisis”, ṣùgbọ́n ó tún jẹ́ orí àkọ́kọ́ nínú abala kan tí a pe ní, “For the Coming of the King”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Kò sí ẹ̀rí pé a ti mọ̀ọ́mọ̀ yí apá náà àti àkọlé orí náà padà láti ọwọ́ àwọn alákóso tí wọ́n ṣàkójọ ìwé náà; síbẹ̀, ìbọ̀ wá Ọba náà, ni a fi rọrùn mọ̀ gẹ́gẹ́ bí ìbọ̀ wá ọkọ-ìyàwó náà, èyí tí nínú àkàwé àwọn wúńdíá mẹ́wàá ti ń ṣẹlẹ̀ pẹ̀lú ìpọnjú àárín òru tí a mú wá sórí àwọn wúńdíá náà, nípa wíwà tàbí àìsí òróró nínú ìkòkò wọn. Ìpọnjú àárín òru tí ó ń dé báyìí, dàbí bí àkọlé náà ṣe fi hàn—ìpọnjú ìkẹyìn fún àwọn wúńdíá mẹ́wàá. Nínú ìpọnjú náà ni wọ́n ti ń fi hàn bóyá wọ́n ní òróró náà, tàbí wọn kò ní í. Òróró náà kì í ṣe Ẹ̀mí Mímọ́ nìkan lásán, a sì ti ṣàlàyé rẹ̀ ní pàtó gẹ́gẹ́ bí Ẹ̀mí Mímọ́, àti pẹ̀lú gẹ́gẹ́ bí ìhìnrere tó tọ́, àti pẹ̀lú gẹ́gẹ́ bí ìwà tó tọ́.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Ìlànà tí ó tọ́ ni ń fi ìhìnrere tó tọ́ ti Ẹkún Ọ̀gànjọ́ mulẹ̀, àti pé ìhìnrere náà, nígbà tí a bá gbà á tí a sì fi í ṣe, ni ń mú ìwà tó tọ́ jáde. Ìwà náà nínú ìpọ́njú ìkẹyìn ni ìwà tí ń gba èdìdì Ọlọ́run. Ilana fífi èdìdì sí àwọn ènìyàn Ọlọ́run bẹ̀rẹ̀ nígbà ìdé ọjọ́ ẹ̀fúùfù ìlà-oòrùn, ní September 11, 2001. Ìhìnrere àkókò náà sì jẹ́ ohun tí a ní láti jẹ nígbà náà. Boya láti jẹ tàbí láti má jẹ ni a ṣàfihàn nínú “àríyànjiyàn” Isaiah, àti pẹ̀lú nínú ìbéèrè Habakkuk nípa ohun tí àwọn olùṣọ́ yẹ kí wọ́n dáhùn nínú àríyànjiyàn náà. Àkókò ìdádúró ti Matthew ogún-ún márùn-ún àti Habakkuk parí pẹ̀lú àfihàn àwọn ẹ̀ka méjì ti àwọn olùjọsìn. Àkókò ìdádúró náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ọjọ́ mẹ́ta àtààbọ̀ nínú Revelation orí kọkànlá, ti fẹ́rẹ̀ẹ́ parí.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

Àkókò ìdádúró yẹn ni a tún ṣàfihàn ní ìbẹ̀rẹ̀ orí náà nínú ìwé kẹ́sàn-án, pẹ̀lú ẹsẹ kan láti inú Hébérù, níbi tí Pọ́ọ̀lù ti tún sọ ẹsẹ kẹrin ti Hábákúkù orí kejì ní ọ̀nà míràn. Ìtọ́kasí Pọ́ọ̀lù fi Hábákúkù 2 sí inú ìrìnàjò áńgẹ́lì kẹta, nítorí pé nínú ìtàn yẹn ni Kristi wọ Ibí Mímọ́ Jùlọ, àti nínú ìtàn yẹn ni a fihàn ìmọ́lẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà, àti pé nínú ìwé Hébérù ni Pọ́ọ̀lù ti ń ṣí ìfihàn tí ó ṣe kedere jùlọ ti iṣẹ́ ìránṣẹ́ Kristi gẹ́gẹ́ bí Àlùfáà Àgbà nínú Ọ̀rọ̀ Ọlọ́run sílẹ̀.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Habakkuk orí kejì nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ kò tíì mọ ìṣísẹ̀ Kristi sínú Ibi Mímọ́ Jùlọ, nítorí kò ṣẹlẹ̀ títí di òpin ìkéde Ẹkún Ọ̀gànjọ́. Àkókò ìdádúró tí Pọ́ọ̀lù tọ́ka sí ni àkókò ìdádúró Habakkuk àti Mátíù, ṣùgbọ́n òun ni àkókò ìdádúró tí yóò bẹ̀rẹ̀ ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020. Ẹsẹ̀ ìkẹyìn Habakkuk orí kejì ń ṣojú ìparí Ẹkún Ọ̀gànjọ́ nínú ìtàn àwọn Millerite, àti dídé áńgẹ́lì kẹta:

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 2:20.

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Àwọn Ẹ̀rí, ìdìpọ̀ kẹ́sàn-án, tẹnu mọ́ ọn, tí ó bẹ̀rẹ̀ ní ojú-ìwé mọ́kànlá (mẹ́sàn-án-mọ́kànlá), àpèjúwe àwọn wúńdíá mẹ́wàá, àkókò ìdádúró àti ìbáṣepọ̀ rẹ̀ pẹ̀lú Hábákúkù àti Mátíù, àti ìpọnjú ìkẹyìn àti September 11, 2001, nígbà tí àríyànjiyàn àsọtẹ́lẹ̀ dé.

> “Section 1—For the Coming of the King

> “Abala 1—Fún Ìbọ̀wá Ọba náà

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “‘Ní ìgbà díẹ̀ sí i, ẹni tí ń bọ̀ yóò sì dé, kò sì ní ṣe ìdádúró.’ Heberu 10:37.

> “The Last Crisis

> “Ìṣòro Ìkẹyìn”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “A ń gbé ní àkókò ìkẹyìn. Àwọn àmì àsìkò tí ń ṣẹ ní kíákíá ń kéde pé ìbọ̀wá Kristi ti sún mọ́lé gan-an. Àwọn ọjọ́ tí a ń gbé yìí jẹ́ mímọ́lẹ̀, wọ́n sì ṣe pàtàkì gidigidi. Ẹ̀mí Ọlọ́run ń yọ kúrò lórí ayé díẹ̀díẹ̀, ṣùgbọ́n dájúdájú. Àwọn àjàkálẹ̀-àrùn àti ìdájọ́ ti bẹ̀rẹ̀ sí í ṣubú lórí àwọn tí ń kẹ́gàn oore-ọ̀fẹ́ Ọlọ́run. Àwọn àjálù ní ilẹ̀ àti ní òkun, ipò àìdúróṣinṣin nínú àwùjọ, àwọn ìkìlọ̀ ogun, jẹ́ ohun ìfihàn-ìwòyí. Wọ́n ń sọ àsọtẹ́lẹ̀ nípa àwọn ìṣẹ̀lẹ̀ tí ń bọ̀, tí ó ní ìtóbi jùlọ.”

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Àwọn aṣojú ibi ń so agbára wọn pọ̀, wọ́n sì ń mú un di ọ̀kan ṣoṣo. Wọ́n ń fi ara wọn lélẹ̀ fún ìṣòro ńlá ìkẹyìn. Àwọn ìyípadà ńlá yóò ṣẹlẹ̀ láìpẹ́ nínú ayé wa, àti àwọn ìṣípò ìkẹyìn yóò jẹ́ ti kánkán.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Ipo àwọn nǹkan ní ayé fi hàn pé àwọn àkókò ìpọnjú ti sún mọ́ wa gan-an. Àwọn ìwé ìròyìn ojoojúmọ́ kún fún àwọn àmì ìfihàn ìjà líle kan tó burú gidigidi ní ọjọ́ iwájú tó súnmọ́. Ìjàngbọ́n alágbára ń ṣẹlẹ̀ léraléra. Ìdádúró iṣẹ́ wọ́pọ̀. Olè jíjà àti ìpànìyàn ń ṣẹlẹ̀ ní gbogbo ọ̀nà. Àwọn ọkùnrin tí àwọn ẹ̀mí èṣù ti gbà wọ́n ń gba ẹ̀mí àwọn ọkùnrin, àwọn obìnrin, àti àwọn ọmọ kékeré. Àwọn ènìyàn ti di afẹ́fẹ́fẹ́ nínú ìwà búburú, gbogbo onírúurú ibi sì ń jọba.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

> “Ọ̀tá ti ṣàṣeyọrí láti yi ìdájọ́ òdodo padà, ó sì ti kún ọkàn ènìyàn ní ìfẹ́-ọkàn fún èrè amúnimọ́ra-ẹni-nìkan.

> “‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “‘Ìdájọ́ dúró ní ọ̀nà jíjìnà: nítorí òtítọ́ ti ṣubú ní ojú pópó, ìṣòdodo kò sì lè wọlé.’ Aísáyà 59:14. Nínú àwọn ìlú ńlá ni ọ̀pọ̀ ènìyàn wà tí wọ́n ń gbé nínú òṣì àti ìbànújẹ, tí wọ́n fẹ́rẹ̀ẹ́ jẹ́ aláìní oúnjẹ, ibùgbé, àti aṣọ; nígbà tí nínú àwọn ìlú kan náà ni àwọn tí wọ́n ní ju bí ọkàn ṣe lè fẹ́ lọ wà, tí wọ́n ń gbé ìgbésí-ayé adùn-ún-réré, tí wọ́n ń ná owó wọn lórí ilé tí a fi ohun ọ̀ṣọ́ iyebíye ṣe, lórí ọ̀ṣọ́ ara ẹni, tàbí tí ó burú ju bẹ́ẹ̀ lọ, lórí ìtẹ́lọ́run ìfẹ́kúfẹ̀ẹ́ ti ara, lórí ọtí líle, tábà, àti àwọn nǹkan mìíràn tí ń ba agbára ọpọlọ jẹ́, tí ń dín ìwòntúnwonsì ọkàn kù, tí wọ́n sì ń sọ ẹ̀mí di ẹlẹ́gbin. Igbe àwọn ènìyàn tí ebi ń pa ń gòkè lọ síwájú Ọlọ́run, nígbà tí, nípa gbogbo onírúurú ìnilára àti ìjẹnilówó, àwọn ènìyàn ń ko ọrọ̀ ńláńlá jọ.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ní ìgbà kan, nígbà tí mo wà ní Ìlú New York, ní àkókò òru ni a pè mí láti wo àwọn ilé tí ń dìde, ìtàn lé ìtàn, sí ọ̀run. A fi ẹ̀rí múlẹ̀ pé àwọn ilé wọ̀nyí kò lè jóná, a sì kọ́ wọn láti yin àwọn oní wọn àti àwọn akẹ́kọ̀ọ́ wọn lógo. Wọ́n ń gòkè lọ sí i, wọ́n sì tún ń gòkè lọ sí i, àti nínú wọn ni a ti lo àwọn ohun èlò tí ó níye lórí jùlọ. Àwọn tí àwọn ilé wọ̀nyí jẹ́ tiwọn kò béèrè lọ́kàn ara wọn pé, ‘Báwo ni a ṣe lè yin Ọlọ́run lógo jùlọ?’ Olúwa kò sí nínú èrò wọn.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Mo ronú pé: ‘Ìbá ṣe pé àwọn tí wọ́n ń fi ohun-ìní wọn sínú ìdókòwò ní irú ọ̀nà bẹ́ẹ̀ lè rí ipa-ọ̀nà wọn gẹ́gẹ́ bí Ọlọ́run ṣe rí i! Wọ́n ń ko àwọn ilé ọlọ́lá ńlá jọ, ṣùgbọ́n ìmọ̀ràn àti ète wọn ha ti jẹ́ òmùgọ̀ tó bẹ́ẹ̀ ní ojú Olùṣàkóso àgbáyé. Wọ́n kì í fi gbogbo agbára ọkàn àti èrò inú wọn kẹ́kọ̀ọ́ bí wọ́n ṣe lè yin Ọlọ́run lógo. Wọ́n ti pàdánù ìríran èyí, èyí tí í ṣe ojúṣe àkọ́kọ́ ènìyàn.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bí àwọn ilé gíga wọ̀nyí ṣe ń dìde, inú àwọn olówó wọn dùn pẹ̀lú ìgbéraga onífẹ̀ẹ́-ògo pé wọ́n ní owó láti lò fún ìtẹ́lọ́rùn ara wọn àti láti ru ìlara àwọn aládùúgbò wọn sókè. Ọ̀pọ̀ nínú owó tí wọ́n fi bẹ́ẹ̀ ná ni wọ́n ti rí nípasẹ̀ ìnilára, nípasẹ̀ fífi ìnira gbẹ àwọn òtòṣì. Wọ́n gbàgbé pé ní ọ̀run ni a ti ń pa àkọsílẹ̀ gbogbo ìdúnàádúrà ọjà mọ́; gbogbo ìṣòwò àìdájọ́, gbogbo ìṣe ẹ̀tàn, ni a kọ síbẹ̀. Àkókò ń bọ̀ nígbà tí, nínú ẹ̀tàn àti ìgbéraga àfojúdi wọn, àwọn ènìyàn yóò dé ibi tí Olúwa kì yóò jẹ́ kí wọ́n kọjá, wọn yóò sì mọ̀ pé ààlà kan wà sí ìfaradà Jèhófà.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.

> “Ìran tí ó tún kọjá níwájú mi lẹ́yìn náà ni ìkìlọ̀ iná. Àwọn ènìyàn wo àwọn ilé gíga wọ̀nyí tí a sì gbà pé iná kò lè jó wọn, wọ́n sì wí pé: ‘Wọ́n wà ní ààbò pípé.’ Ṣùgbọ́n iná run àwọn ilé wọ̀nyí bí ẹni pé a fi ọ̀rá ṣe wọ́n. Àwọn ẹ̀rọ ìjà iná kò lè ṣe ohunkóhun láti dá ìparun náà dúró. Àwọn oníjà iná kò lè ṣiṣẹ́ àwọn ẹ̀rọ náà.” Testimonies, ìdì 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“Ìjìyànjiyàn” tí ó ṣẹlẹ̀ lórí ọ̀nà ìṣiṣẹ́ ní ìbẹ̀rẹ̀ àkókò tí Danieli orí kìn-ín-ní ṣàpẹẹrẹ; tí Danieli orí kìn-ín-ní títí dé kẹta náà sì tún ṣàpẹẹrẹ; tí ìtàn tí ó bẹ̀rẹ̀ ní August 11, 1840 náà sì tún ṣàpẹẹrẹ; tí a sì tún ṣàpẹẹrẹ nínú ìtàn Johanu orí kẹfà, ní àkókò ìpèníjà ní Galili; àti tí a sì tún ṣàpẹẹrẹ ní ìtàn September 11, 2001 (títí di July 18, 2020), ni a ń tún ṣe nísinsin yìí, kì í ṣe láàrín Ìjọ Adventist lápapọ̀, bí kò ṣe láàrín àwọn egungun gbígbẹ tí ó ti kú, tí “ohùn” kan tí ń ké ní aginjù ń jí dìde kúrò nínú àìlera-ìmúrasílẹ̀ wọn.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

A ó gbé ìwádìí ọ̀nà iṣẹ́ náà gẹ́gẹ́ bí òjò ìkẹ́yìn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Isaiah orí kẹ́tàdínlọ́gbọ̀n àti kẹ́rìnlélọ́gbọ̀n, yẹ̀ wò nínú àpilẹ̀kọ wa tó kàn.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

> Pẹ̀lú èyí, mo sì gbọ́ ohùn Olúwa, tí ń wí pé, Ta ni èmi ó rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Wò mí nìyí; rán mi. Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn wọ̀nyí pé, Ẹ máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ má ṣe yé e; ẹ máa rí nítòótọ́, ṣùgbọ́n ẹ má ṣe mọ̀ ọ́n. Mú ọkàn àwọn ènìyàn wọ̀nyí sanra, mú etí wọn wuwo, kí o sì pa ojú wọn dé; kí wọn má bà a fi ojú wọn ríran, kí wọn má bà a fi etí wọn gbọ́, kí wọn má bà a sì fi ọkàn wọn yé e, kí wọn yípadà, kí a sì wo wọn sàn. Nígbà náà ni mo wí pé, Olúwa, yóò tó ìgbà wo? Ó sì dáhùn pé, Títí a ó fi sọ àwọn ìlú di ahoro láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, tí ilẹ̀ náà yóò sì di ahoro pátápátá, Títí Olúwa yóò fi mú àwọn ènìyàn lọ jìnnà réré, tí ìkọ̀sílẹ̀ ńlá yóò sì wà láàrín ilẹ̀ náà. Ṣùgbọ́n níbẹ̀ yóò ṣì wà ní ìdá mẹ́wàá kan, yóò sì padà, a ó sì jẹ ẹ́ run: bí igi tẹ́ríbínì àti bí igi ókì, èyí tí èròjà rẹ̀ ṣì wà nínú wọn, nígbà tí wọ́n bá ta ewé wọn sílẹ̀: bẹ́ẹ̀ ni irú-ọmọ mímọ́ yóò jẹ́ èròjà rẹ̀. Isaiah 6:8–13.

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