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# The Revelation of Jesus Christ - Number Four

Ìṣípayá Jesu Kristi - Nọ́mbà Mẹ́rin

Isaiah Forty

Aísáyà Ogójì

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Ìhìn ìṣípayá Jesu Kristi tí a ń tú sílẹ̀ yìí ní ìdámọ̀ ọ̀rọ̀ Heberu tí a túmọ̀ sí “òtítọ́,” èyí tí, láàárín àwọn nǹkan mìíràn, ń ṣàpẹẹrẹ ìwà Jesu Kristi gẹ́gẹ́ bí Alifa àti Omega. Ìbẹ̀rẹ̀ ohun kan tí ó ń ṣàpẹẹrẹ òpin ohun kan gbòde kan gbogbo Bíbélì, a sì fi ìwà Kristi hàn nínú Bíbélì, nítorí Òun ni Ọ̀rọ̀ náà. Alifa àti Omega ni apá kan nínú ìwà Kristi tí Òun tìkára rẹ̀ ń fi ara rẹ̀ hàn gẹ́gẹ́ bí ẹ̀rí pé Òun ni Ọlọ́run.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Orí kẹrìnlélógójì ìwé Aísáyà ni ó samisi ìbẹ̀rẹ̀ ìtàn àsọtẹ́lẹ̀ kan tí ó ń bá a lọ títí dé òpin ìwé Aísáyà ní orí kẹrìndínlógójì. Ó bẹ̀rẹ̀ nípa fífi ẹni tí a rán gẹ́gẹ́ bí Olùtùnú hàn, ẹni tí Kristi ṣe ìlérí rẹ̀ fún àwọn ọmọ-ẹ́yìn láti tù wọ́n nínú nítorí ìkúrò rẹ̀; ṣùgbọ́n bí wọ́n ti rí ìmúṣẹ pípé ìbọ̀wọ̀ Olùtùnú náà, gẹ́gẹ́ bí gbogbo àwọn àsọtẹ́lẹ̀ ṣe máa ń rí, wà ní àwọn ọjọ́ ìkẹyìn. Ìfihàn tí Aísáyà àti Jésù ṣe nípa dídé Olùtùnú náà tọ́ka sí ìdààmú ìrìnàjò ẹgbẹ́ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, tí ó ṣẹlẹ̀ ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Síbẹ̀síbẹ̀, òtítọ́ ni mo ń sọ fún yín; ó ṣe é ràn yín lọ́wọ́ kí n lọ: nítorí bí èmi kò bá lọ, Olùtùnú náà kì yóò tọ̀ yín wá; ṣùgbọ́n bí mo bá lọ, èmi yóò rán án sí yín. Nígbà tí ó bá sì dé, yóò fi ẹ̀sùn kan ayé ní ti ẹ̀ṣẹ̀, àti ní ti òdodo, àti ní ti ìdájọ́. John 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Àwọn ọ̀rọ̀ náà pé “ẹ̀ṣẹ̀, òdodo, àti ìdájọ́” ni Olùtùnú yóò fi “bá ayé wí.” Ọ̀rọ̀ tí a túmọ̀ sí “bá wí” náà tún ní ìtumọ̀ láti mú ẹni ní ìdánilójú. Àwọn ìgbésẹ̀ mẹ́ta náà ti “ẹ̀ṣẹ̀, òdodo, àti ìdájọ́” ń ṣojú fún ọ̀rọ̀ Heberu tí a túmọ̀ sí “òtítọ́.” A dá ọ̀rọ̀ náà láti inú lẹ́tà àkọ́kọ́, ẹ̀kẹtàlá, àti ìkẹyìn nínú alífábẹ́ẹ̀tì Heberu, ọ̀rọ̀ náà sì ń fi hàn pé Ẹlẹ́dàá ohun gbogbo ni àkọ́kọ́ àti ìkẹyìn, Alfa àti Omega. Nígbà tí Olùtùnú bá wá sọ́dọ̀ ẹgbẹ̀rún lọ́nà mẹ́rìnlélọ́gọ́rin tí inú wọn bàjẹ́, yóò mú wọn ní ìdánilójú, lẹ́yìn náà sì tún mú ayé ní ìdánilójú pé Ọlọ́run ni Alfa àti Omega.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Ẹ tù ú nínú, ẹ tù ú nínú fún àwọn ènìyàn mi, ni Ọlọrun yín wí. Ẹ sọ̀rọ̀ ìtùnú fún Jerusalẹmu, kí ẹ sì ké sí i, pé ogun rẹ̀ ti parí, pé a ti dárí ẹ̀ṣẹ̀ rẹ̀ jì í: nítorí ó ti gba lọ́wọ́ Oluwa ìlọ́po méjì nítorí gbogbo ẹ̀ṣẹ̀ rẹ̀. Ohùn ẹni tí ń ké nínú aginjù pé, Ẹ pèsè ọ̀nà Oluwa, ẹ ṣe ojú ọ̀nà ńlá kan ní pẹ̀tẹ́lẹ̀ aginjù fún Ọlọrun wa. Gbogbo àfonífojì ni a ó gbé ga, gbogbo òkè ńlá àti òkè kékeré ni a ó sì rẹ̀ sílẹ̀: a ó sọ ibi yíyọ ṣókùnkùn di títọ́, a ó sì sọ ibi gàǹgàgàǹgà di pẹ̀tẹ́lẹ̀: a ó sì fi ògo Oluwa hàn, gbogbo ẹ̀dá alààyè yóò sì rí i papọ̀: nítorí ẹnu Oluwa ni ó ti sọ ọ́. Isaiah 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Àyọkà náà ń tọ́ka sí iṣẹ́ ojiṣẹ́ Èlíjà ìkẹyìn náà tí a fi William Miller ṣe àpẹẹrẹ rẹ̀, ẹni tí a ti fi Johanu Onítẹ̀bọmi ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀, ẹni tí a sì ti fi Èlíjà ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀, àti ẹni tí Malaki ti dá mọ̀ gẹ́gẹ́ bí ojiṣẹ́ náà tí ó ń pèsè ọ̀nà fún ojiṣẹ́ májẹ̀mú náà. Nínú ìṣísẹ̀ Èlíjà ìkẹyìn náà, nígbà tí Olúwa bá rán Olùtùnú wá láti fún àwọn tí a ti mú bínú nítorí ìrẹ̀wẹ̀sì àti tí wọ́n ń dúró de Olúwa ní àkókò ìdádúró ní agbára, “ògo Olúwa ni a ó sì fihàn, gbogbo ẹ̀dá alààyè yóò sì rí i pọ̀.” “Ògo” Olúwa ni ìwà rẹ̀, àti Ìfihàn Jesu Kristi jẹ́ ṣíṣi èdìdì ohun-ìní kan nínú ìwà rẹ̀ tí a ṣojú rẹ̀ gẹ́gẹ́ bí Áfà àti Ωmégà. Lẹ́yìn ìṣàfihàn ẹsẹ̀ márùn-ún àkọ́kọ́, “ohùn ẹni tí ń ké ní aginjù,” béèrè lọ́wọ́ Ọlọ́run pé, “Kí ni èmi yóò ké?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Ohùn náà wí pé, Kígbe. Ó sì wí pé, Kí ni èmi yóò kéde? Gbogbo ẹran-ara jẹ́ koríko, gbogbo ẹwà rẹ̀ sì dàbí òdòdó pápá: koríko náà ń rẹ, òdòdó náà sì ń rẹ̀wẹ̀sì; nítorí Ẹ̀mí Olúwa ń fẹ́ sí i: nítõtọ́ ènìyàn jẹ́ koríko. Koríko ń rẹ, òdòdó sì ń rẹ̀wẹ̀sì: ṣùgbọ́n ọ̀rọ̀ Ọlọ́run wa yóò dúró títí láé. Aísáyà 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Ifiranṣẹ́ nípa ìwà Kristi tí a ṣàfihàn gẹ́gẹ́ bí Áfà àti Òmégà ni a fi sínú àpẹẹrẹ àsàmúlò Islam. Nínú Ìsíkíẹ́lì orí kejìdínlógójì, a kọ́kọ́ kó àwọn egungun gbígbẹ jọ sínú àfonífojì, lẹ́yìn náà ni a sì mú wọn wá sí ìyè nípasẹ̀ ìfiranṣẹ́ àsọtẹ́lẹ̀ ti ẹ̀fúùfù mẹ́rin.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a fi ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú tí ń wá ọ̀nà láti ya bọ́, kí ó sì sáré kọjá lórí gbogbo ojú ilẹ̀ ayé, ní mímú ìparun àti ikú tọ̀nà rẹ̀ wá.”

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

> “Ṣé àwa yóò máa sùn lórí etí pẹ̀pẹ̀ ayé àìnípẹ̀kun gan-an? Ṣé àwa yóò jẹ́ aláìfẹ́, tútù, àti òkú? A, ìbá ṣe pé nínú àwọn ìjọ wa ni a bá ní Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, ẹnu-ọ̀nà náà sì tóóró. Ṣùgbọ́n bí a ti ń gba ẹnu-ọ̀nà tóóró náà wọlé, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, ìdìpọ̀ 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Ẹṣin ìbínú nínú àsọtẹ́lẹ̀ Bíbélì ni Ìsílámù. A ń dí ẹṣin ìbínú náà lọ́wọ́ kúrò nínú ṣíṣe iṣẹ́ ìparun rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú dídí afẹ́fẹ́ mẹ́rin mú láti ọwọ́ àwọn áńgẹ́lì mẹ́rin nínú Ìfihàn orí keje. A ń dá wọn dúró títí digbà tí a ó fi dìdì ààmì sí lórí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

> 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 nǹkan wọ̀nyí mo sì rí àwọn angẹli 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 angẹli mìíràn tí ń gòkè wá láti ìlà-oòrùn, ó mú èdìdì Ọlọ́run alààyè; ó sì ké pẹ̀lú ohùn ńlá sí àwọn angẹli mẹ́rin náà, àwọn tí a fi fún láṣẹ láti ṣe ayé àti òkun ní ibi, ní pé, Ẹ má ṣe ayé ní ibi, bẹ́ẹ̀ ni ẹ má ṣe òkun, tàbí àwọn igi, títí àwa yóò fi ti di àwọn ìránṣẹ́ Ọlọ́run wa ní èdìdì lórí iwájú wọn. Ìfihàn 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Ìdípọ̀ àwọn ẹ̀fúùfù mẹ́rin náà ṣàpẹẹrẹ ìdádúró Ìsílámù títí di ìgbà tí ìdìdì àwọn ènìyàn Ọlọ́run yóò fi parí. A ṣàfihàn Ìsílámù nínú Ìfihàn gẹ́gẹ́ bí mẹ́ta ìkẹyìn nínú àwọn fèrè méje, bẹ́ẹ̀ sì ni gẹ́gẹ́ bí àwọn ègbé mẹ́ta.

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

> Mo sì wò ó, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ó ń wí pẹ̀lú ohùn ńlá pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé nítorí àwọn ohùn kùkúrú fèrè àwọn angẹli mẹ́ta tí ó kù, àwọn tí wọn ṣì fẹ́ fọn! Ifihàn 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Lẹ́yìn ìṣáfihàn àwọn ìpè mẹ́ta ìbànújẹ náà, Johanu ṣàfihàn àwọn àbùdá Islam nínú orí kẹsàn-án. Nínú ẹsẹ̀ kẹrin ti orí kẹsàn-án ni a ti fi àṣẹ kan fún Islam, èyí tí a mú ṣẹ ní ìtàn Abubekr, aṣáájú àkọ́kọ́ lẹ́yìn Mohammed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> A sì pàṣẹ fún wọn pé kí wọn má ṣe pa koríko ayé lára, tàbí ohun aláwọ̀ ewe kankan, tàbí igi kankan; bí kò ṣe àwọn ènìyàn wọ̀nyẹn nìkan tí kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith fi ìbáṣepọ̀ Abubekr hàn pẹ̀lú ẹsẹ̀ kẹrin.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> “Lẹ́yìn ikú Mohammed, Abubekr ni ó rọ́pò rẹ̀ nínú àṣẹ ní ọdún A.D. 632; ẹni tí, ní kété tí ó fi ìjọba àti àṣẹ rẹ̀ múlẹ̀ dáadáa, rán lẹ́tà káàkiri sí àwọn ẹ̀yà ilẹ̀ Arabia, nínú èyí tí àyọkà wọ̀nyí ti wá:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> “‘Nígbà tí ẹ bá ń jagun àwọn ogun Oluwa, ẹ fi ara yín hàn gẹ́gẹ́ bí akọni, láì yí ẹ̀yìn padà; ṣùgbọ́n kí ìṣẹ́gun yín má bà a di alábàárín pẹ̀lú ẹ̀jẹ̀ àwọn obìnrin àti àwọn ọmọ. Ẹ má ṣe pa igi ọ̀pẹ run, bẹ́ẹ̀ ni ẹ má ṣe sun àwọn oko ọkà kankan. Ẹ má ṣe gé igi èso lulẹ̀, bẹ́ẹ̀ ni ẹ má ṣe ṣe ibi kankan sí ẹran ọ̀sìn, bí kò ṣe irú àwọn èyí tí ẹ pa láti jẹ. Nígbà tí ẹ bá dá májẹ̀mú tàbí àdéhùn kankan sílẹ̀, ẹ dúró ṣinṣin nínú rẹ̀, kí ọ̀rọ̀ yín sì dájú gẹ́gẹ́ bí ẹ ti sọ ọ́. Bí ẹ sì ti ń lọ, ẹ ó rí àwọn ẹni ẹ̀sìn kan tí wọ́n ya ara wọn sọ́tọ̀ nínú àwọn monasteri, tí wọ́n sì ti pinnu fún ara wọn láti sin Ọlọ́run ní ọ̀nà náà; ẹ fi wọ́n sílẹ̀, ẹ má sì ṣe pa wọ́n tàbí ba àwọn monasteri wọn jẹ. Ẹ ó sì tún rí irú ènìyàn mìíràn tí wọ́n jẹ́ ti sínágọ́gù Satani, àwọn tí wọ́n ti fá àdé orí wọn; ẹ rí i dájú pé ẹ fọ agbárí wọn, kí ẹ má sì ṣe fi ààyè sílẹ̀ fún wọn rárá títí wọn yóò fi di ọmọ Islam tàbí kí wọ́n san oríyìn.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith sì ń tọ́ka sí ẹ̀ka ènìyàn méjì, tí àwọn jagunjagun Islam tí Abubekr rán láti mú ogun wá sí Romu ní láti fi ìyàtọ̀ hàn láàárín wọn. Ẹ̀ka kan ni ó fi mọ̀ àwọn mọ́nki Kátólíìkì, tí wọ́n ń jọ́sìn ní ọjọ́ Àìkú; ẹ̀ka kejì sì ni àwọn tí wọ́n ń jọ́sìn ní ọjọ́ keje. Islam ní láti kọlu àwọn olùjọ́sìn oòrùn nìkan. Ohun tí ó ṣe pàtàkì jù lọ fún ìrònú wa ni pé àwọn ènìyàn, yálà àwọn olùpa ọjọ́ Àìkú tàbí àwọn olùpa Sábáàtì, ni a fi ń ṣàpẹẹrẹ ní ààmì gẹ́gẹ́ bí koríko, ohun aláwọ̀ ewé, àti igi. Àwọn ẹ̀fúùfù mẹ́rin inú orí kẹje ni a dá dúró kí wọ́n má bàa fẹ́ sórí koríko títí di ìgbà tí a fi èdìdì dì àwọn olùpa Sábáàtì.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Ojíṣẹ́ ìṣísẹ̀ àwọn ọ̀kẹ́ méjìlá mẹ́rìnlélógójì náà béèrè lọ́wọ́ Ọlọ́run pé, “Kí ni èmi yóò kéde?” A sì sọ fún un pé ìhìn iṣẹ́ rẹ̀ ni pé Ọ̀rọ̀ Ọlọ́run dúró ṣinṣin títí láé, àti pé a ó fi ìhìn iṣẹ́ náà sí inú àyíká afẹ́fẹ́ tí ń fẹ́ sórí koríko. Nígbà tí a bá rán Olùtùnú sí àwọn ọ̀kẹ́ méjìlá mẹ́rìnlélógójì tí ìbànújẹ̀ ti dé bá nítorí àsọtẹ́lẹ̀ kan tí ó kùnà nípa Islam, tí wọ́n sì lẹ́yìn náà mọ̀ pé wọ́n wà ní àkókò ìdádúró nínú àpèjúwe àwọn wúńdíá mẹ́wàá, nígbà náà ni Olùtùnú fi mọ̀ wọ́n pé ìhìn iṣẹ́ tí wọ́n ní láti gbé kalẹ̀ ni ìhìn iṣẹ́ ipa Islam nínú àsọtẹ́lẹ̀ Bíbélì. Ìbọ̀wọ̀lé Olùtùnú, nínú ìtàn àkókò ìdádúró, mú kí wọ́n dúró.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, dìde dúró lórí ẹsẹ̀ rẹ, èmi yóò sì bá ọ sọ̀rọ̀. Ẹ̀mí sì wọ inú mi nígbà tí ó ń bá mi sọ̀rọ̀, ó sì mú mi dúró lórí ẹsẹ̀ mi, kí n lè gbọ́ ẹni tí ń bá mi sọ̀rọ̀. Ezekieli 2:1, 2.

They stand when they are resurrected.

Wọ́n dúró nígbà tí a jí wọn dìde.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Àwọn ènìyàn, àti àwọn ẹ̀yà, àti àwọn ahọ́n, àti àwọn orílẹ̀-èdè yóò sì máa wo òkú wọn ní ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a sin òkú wọn sínú ibojì. Àwọn tí ń gbé lórí ilẹ̀ ayé yóò sì yọ̀ lórí wọn, wọn yóò sì ṣe ayọ̀, wọn yóò sì máa fi ẹ̀bùn ránṣẹ́ sí ara wọn; nítorí àwọn wòlíì méjì wọ̀nyí fi ìyà jẹ àwọn tí ń gbé lórí ilẹ̀ ayé. Ṣùgbọ́n lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà wọ́n tí wọ́n rí wọn. Ìfihàn 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Àwọn ìgbésẹ̀ méjì náà—ìdúró, lẹ́yìn náà ìgbégà sókè gẹ́gẹ́ bí àsíá—ni a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Esekiẹli nínú orí kẹtàlélọ́gbọ̀n. Ìgbésẹ̀ àkọ́kọ́ Esekiẹli mú kí àwọn ẹ̀yà ara àwọn egungun gbígbẹ tí ó ti kú, tí ó wà ní àfonífojì ìrẹ̀wẹ̀sì, parapọ̀. Ìgbésẹ̀ kejì Esekiẹli ni ìránṣẹ́ ti ẹ̀fúùfù mẹ́rin, èyí tí í ṣe ìránṣẹ́ ìdìmọ̀, tí ó sì jẹ́ ìránṣẹ́ ti Islam.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí lè yè bí? Mo sì dáhùn pé, Olúwa Ọlọ́run, ìwọ ni ó mọ̀. Ó tún wí fún mi pé, Ṣe àsọtẹ́lẹ̀ sórí àwọn egungun wọ̀nyí, kí o sì sọ fún wọn pé, Ẹ̀yin egungun gbígbẹ, ẹ gbọ́ ọ̀rọ̀ Olúwa. Báyìí ni Olúwa Ọlọ́run wí fún àwọn egungun wọ̀nyí pé; Wò ó, èmi yóò mú èémí wọ inú yín, ẹ ó sì yè: Èmi yóò sì fi iṣan lé yín lórí, èmi yóò mú ẹran hàn sórí yín, èmi yóò fi awọ bò yín, èmi yóò sì fi èémí sínú yín, ẹ ó sì yè; ẹ ó sì mọ̀ pé èmi ni Olúwa. Nítorí náà, mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi: bí mo sì ti ń ṣe àsọtẹ́lẹ̀, ariwo kan wà, sì wò ó, ìmìtìtì kan sì wà, àwọn egungun náà sì péjọ pọ̀, egungun kọ̀ọ̀kan mọ́ egungun tirẹ̀. Nígbà tí mo sì wo, kíyèsi i, iṣan àti ẹran hàn sórí wọn, awọ sì bò wọ́n lókè: ṣùgbọ́n kò sí èémí nínú wọn. Nígbà náà ni ó wí fún mi pé, Ṣe àsọtẹ́lẹ̀ sí afẹ́fẹ́, ṣe àsọtẹ́lẹ̀, ọmọ ènìyàn, kí o sì sọ fún afẹ́fẹ́ pé, Báyìí ni Olúwa Ọlọ́run wí; Wá láti inú afẹ́fẹ́ mẹ́rin, ìwọ èémí, kí o sì mí sórí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè. Nítorí náà, mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pàṣẹ fún mi, èémí sì wọ inú wọn, wọ́n sì yè, wọ́n sì dúró lórí ẹsẹ̀ wọn, ogun tí ó pọ̀ gidigidi. Esekiẹli 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Nínú àyọkà Isaiah tí a ń gbé yẹ̀wò nísinsin yìí, nígbà tí Olùtùnú bá dé, wọ́n dúró lórí ẹsẹ̀ wọn, lẹ́yìn náà a sì gbé wọn sókè sínú òkè gíga gẹ́gẹ́ bí àpẹẹrẹ-ìmí, wọ́n sì kéde “ìròyìn ayọ̀” náà, èyí tí í ṣe òjò ìkẹyìn, ìfẹ̀sẹ̀yàn angẹli kẹta.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> Ìwọ Sioni, ẹni tí ń mú ìròyìn ayọ̀ wá, gòkè lọ sórí òkè gíga; ìwọ Jerusalẹmu, ẹni tí ń mú ìròyìn ayọ̀ wá, gbé ohùn rẹ sókè pẹ̀lú agbára; gbé e sókè, má ṣe bẹ̀rù; sọ fún àwọn ìlú Juda pé, Wò ó, Ọlọ́run yín! Wò ó, Olúwa Ọlọ́run yóò wá pẹ̀lú ọwọ́ agbára, apá rẹ̀ yóò sì jọba fún un: wò ó, èrè rẹ̀ wà pẹ̀lú rẹ̀, iṣẹ́ rẹ̀ sì wà níwájú rẹ̀. Yóò bọ́ agbo ẹran rẹ̀ bí olùṣọ́-àgùntàn: yóò fi apá rẹ̀ kó àwọn ọmọ-àgùntàn jọ, yóò sì gbé wọn mọ́ àyà rẹ̀, yóò sì máa tọ àwọn tí ń tọ́ ọmọ lọ ní pẹ̀lẹ́pẹ̀lẹ́. Ta ni ó fi ààyè ọwọ́ rẹ̀ wọ omi, tí ó fi ìwọ̀n ìtẹ́ ọwọ́ rẹ̀ wọn àwọn ọ̀run, tí ó fi ìwọ̀n kan kó erùpẹ̀ ayé jọ, tí ó sì fi òṣùwọ̀n díwọ̀n àwọn òkè ńlá, àti àwọn gíga-nlá ní orí àlà? Ta ni ó ti darí Ẹ̀mí Olúwa, tàbí ẹni tí, bí olùgbani-nímọ̀ràn rẹ̀, ti kọ́ ọ́? Pẹ̀lú ta ni ó gbìmò pọ̀, ta ni ó sì kọ́ ọ́, tí ó sì kọ́ ọ́ ní ipa ọ̀nà ìdájọ́, tí ó sì kọ́ ọ́ ní ìmọ̀, tí ó sì fi ọ̀nà òye hàn án? Wò ó, àwọn orílẹ̀-èdè dàbí ìdà omi nínú àpò, a sì kà wọ́n sí erùpẹ̀ kékeré lórí òṣùwọ̀n: wò ó, ó gbé àwọn erékùṣù sókè bí ohun kékeré lásán. Lebanoni kò tó fún ìná, bẹ́ẹ̀ ni ẹranko inú rẹ̀ kò tó fún ẹbọ sísun. Gbogbo orílẹ̀-èdè níwájú rẹ̀ dàbí asán; a sì kà wọ́n sí ohun tí kò ní nǹkan kan, àti asán lójú rẹ̀. Isaiah 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Àwọn tí ó ti jáde kúrò nínú ibojì wọn ni a gbé sókè gẹ́gẹ́ bí àsíá, tàbí gẹ́gẹ́ bí Isaiah ṣe sọ ọ, a mú wọn lọ sí “órí òkè gíga.” Òkè gíga náà ni àsíá náà, ó sì dúró fún àwọn tí wọ́n ń dúró de Olúwa, ní àkókò ìdádúró tí ìdánilójú-ìrètí àkọ́kọ́ ti July 18, 2020, ti bẹ̀rẹ̀.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Ẹgbẹrun kan yóò sá nípa ìbáwí ẹni kan; nípa ìbáwí márùn-ún ni ẹ̀yin yóò sá: títí a ó fi fi yín sílẹ̀ bí ọ̀pá ààmì lórí òkè ńlá, àti bí àkíyèsí lórí òkè kékeré. Nítorí náà Olúwa yóò dúró, kí ó lè ṣàánú fún yín, àti nítorí náà a ó gbé e ga, kí ó lè ṣàánú yín: nítorí Olúwa jẹ́ Ọlọ́run ìdájọ́: alábùkún ni gbogbo àwọn tí ń dúró de e. Isaiah 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Nínú Ìfihàn orí kọkànlá, a gbé àsíá náà lọ sí ọ̀run.

> 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. Revelation 11:12, 13.

> Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run tí ó ń wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ní wákàtí kan náà sì ni ilẹ̀-rírì ńlá kan wáyé, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, nínú ilẹ̀-rírì náà sì ni ènìyàn ẹgbẹ̀rún méje kú: àwọn tí ó ṣẹ́kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ìṣípayá 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Ìṣípayá mọ́kànlá fi hàn pé a gbé àwọn ẹlẹ́rìí méjèèjì náà sókè lọ sí ọ̀run ní wákàtí kan náà tí ìṣẹ̀lẹ̀ ilẹ̀ náà ṣẹlẹ̀. Ìṣẹ̀lẹ̀ ilẹ̀ tí a mú ṣẹ nípasẹ̀ Ìyíká Faranse nínú ìtàn àtijọ́ jẹ́ àpẹẹrẹ ìyípadà ìṣàkóso Orílẹ̀-Èdè Amẹ́ríkà ní àkókò òfin ọjọ́ Àìkú. Nítorí náà, a gbé àpẹẹrẹ asia náà sókè ní àkókò òfin ọjọ́ Àìkú, àti pé àpẹẹrẹ asia náà sì ń kéde “ìròyìn ayọ̀” náà fún gbogbo ayé.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Gbogbo ẹ̀yin olùgbé ayé, àti ará ilẹ̀ ayé, ẹ máa wò ó, nígbà tí ó bá gbé àsíá kan sókè lórí àwọn òkè; àti nígbà tí ó bá fun ipè, ẹ máa gbọ́. Isaiah 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Àmì yóò gbé “ìhìnrere” kalẹ̀ nígbà tí a bá fẹ́ “ipè.” Ìfẹ̀rọ̀pè ìkẹyìn nínú Ìfihàn ni ipè keje, èyí tí í ṣe ìbànújẹ kẹta, èyí tí í ṣe Ìslámù. Isaiah, John àti Ezekiel gbogbo wọn ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, wọn kò sì ta ko ara wọn láéláé.

The seal of God is placed upon God’s people at the Sunday law.

A fi èdìdì Ọlọ́run lé lórí àwọn ènìyàn Ọlọ́run ní àkókò òfin Ọjọ́ Àìkú.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Kò sí ẹnìkan nínú wa tí yóò gbà èdìdì Ọlọ́run láéláé nígbà tí iwa wa bá ṣì ní àbàwọ́n kan tàbí àbààwọ́n kankan lórí rẹ̀. A ti fi í sílẹ̀ lọ́wọ́ wa láti tún àwọn àṣìṣe inú iwa wa ṣe, láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo èérí. Nígbà náà ni òjò ìkẹyìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> “Kí ni ẹ̀yin ará ń ṣe nínú iṣẹ́ ńlá ìmúrasílẹ̀? Àwọn tí wọ́n ń dara pọ̀ mọ́ ayé ń gba àkà ayé, wọ́n sì ń múra sílẹ̀ fún àmì ẹranko náà. Àwọn tí kò gbẹ́kẹ̀lé ara wọn, tí wọ́n sì ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń sọ ọkàn wọn di mímọ́ nípa ìgbọràn sí òtítọ́—àwọn wọ̀nyí ni ń gba àkà ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run ní iwájú wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì fi ààmì náà kàn wọ́n, ìwà wọn yóò dúró ní mímọ́ àti láìlábàwọ́n títí láé.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Bí ó tilẹ̀ jẹ́ pé a fi àṣẹ náà múlẹ̀ ní àsìkò òfin ọjọ́ Àìkú, àwọn tí yóò gba èdìdì náà yóò ní láti ní ìwà tí a ti pèsè sílẹ̀ fún èdìdì náà kí òfin ọjọ́ Àìkú tó dé, nítorí pé òfin ọjọ́ Àìkú ni ìpẹ̀yà náà tí gbogbo àwọn ìpẹ̀yà inú ọ̀rọ̀ Ọlọ́run ń tọ́ka sí níwájú. Òun ni “ìpẹ̀yà,” tàbí “igbe,” ní ọ̀gànjọ́ òru nínú àkàwé àwọn wúńdíá mẹ́wàá.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “A máa fi ìwà hàn nípasẹ̀ ìdààmú. Nígbà tí ohùn àìlèfòyà fi kéde ní ọ̀gànjọ́ òru pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn wúńdíá tí wọ́n ń sùn jí kúrò nínú oorun wọn, a sì rí ẹni tí ó ti pèsè ara rẹ̀ sílẹ̀ fún ìṣẹ̀lẹ̀ náà. A mú ẹgbẹ́ méjèèjì láìròyìn, ṣùgbọ́n ọ̀kan ti ṣetán fún àkókò ìpèníjà náà, a sì rí èkejì láìsí ìmúrasílẹ̀. A máa fi ìwà hàn nípasẹ̀ ipò ayé. Àwọn àkókò ìpèníjà ni ń mú òtítọ́ gidi ìwà ẹni hàn. Àjálù kan tí ó dé lójijì tí a kò sì retí, ìpàdánù olólùfẹ́, tàbí ìdààmú, àìsàn kan tí a kò retí tàbí ìrora ọkàn, ohun kan tí yóò mú ọkàn ènìyàn dojú kọ ikú lójúkojú, yóò mú tòótọ́ inú ìwà ẹni hàn. A ó fi hàn ní gbangba bóyá ìgbàgbọ́ tòótọ́ kan wà nínú àwọn ìlérí ọ̀rọ̀ Ọlọ́run tàbí kò sí. A ó fi hàn ní gbangba bóyá ọkàn ni a fi oore-ọ̀fẹ́ gbé ró, bóyá òróró wà nínú ìkòkò pọ̀ mọ́ fitílà náà.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Àwọn àkókò ìdánwò máa ń dé bá gbogbo ènìyàn. Báwo ni a ṣe ń hùwà wa lábẹ́ ìdánwò àti ìfìdíhàn Ọlọ́run? Ṣé àwọn fìtílà wa ń kú? tàbí ṣé a ṣì ń pa wọ́n mọ́ ní ìná? Ṣé a ti mura sílẹ̀ fún gbogbo ipò pajawiri nípasẹ̀ ìsopọ̀ wa pẹ̀lú Ẹni tí ó kún fún oore-ọ̀fẹ́ àti òtítọ́? Àwọn wúńdíá ọlọ́gbọ́n márùn-ún kò lè fi ìwà wọn pín fún àwọn wúńdíá aṣiwèrè márùn-ún. Ìwà gbọ́dọ̀ jẹ́ ohun tí àwa gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan ti ń dá sílẹ̀.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Àwọn wúńdíá ọlọ́gbọ́n nílò òróró náà kí igbe náà tó kígbe, nítorí pé nígbà tí ìpọ́njú àárín òru bá dé, ó ti pẹ́ jù láti rí òróró gbà.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> “Ẹ̀mí ìdààmú líle kan wà, ti ogun àti ìtàjẹ̀sílẹ̀, àti pé ẹ̀mí náà yóò máa pọ̀ sí i títí dé òpin àkókò gan-an. Ní kété tí a bá fi èdìdì dì àwọn ènìyàn Ọlọ́run ní iwájú wọn,—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, bí kò ṣe ìdídúró sínú òtítọ́, ní ti ọgbọ́n àti ní ti ẹ̀mí pẹ̀lú, kí a má bàa lè mú wọn kúrò níbẹ̀,—ní kété tí a bá ti fi èdìdì dì àwọn ènìyàn Ọlọ́run tí a sì ti pèsè wọn sílẹ̀ fún ìgbọnrìjì, yóò dé. Ní tòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀; àwọn ìdájọ́ Ọlọ́run wà lórí ilẹ̀ nísinsin yìí, láti fi ìkìlọ̀ fún wa, kí a lè mọ ohun tí ń bọ̀.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Èdì Ọlọ́run ni ìdídúró pípé nínú òtítọ́, ní ti ọgbọ́n-inú àti ní ti ẹ̀mí pẹ̀lú. A kò lè rí èdì náà, ṣùgbọ́n a ó rí àsíá náà, nítorí pé òun nìkan ni ọ̀nà tí a fi lè kìlọ̀ fún ayé. Nítorí náà, àkókò kan wà nígbà tí a kò lè rí èdì náà, èyí tí òfin Ọjọ́ Àìkú yóò tẹ̀ lé, níbi tí a gbọ́dọ̀ rí èdì náà.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti mú kí ayé dá lójú nípa ẹ̀ṣẹ̀, nípa òdodo, àti nípa ìdájọ́. A lè kìlọ̀ fún ayé nìkan nípa rírí àwọn tí wọ́n gba òtítọ́ gbọ́ tí a ti yà sí mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí àwọn ìlànà gíga àti mímọ́, tí wọ́n ń fi hàn ní ìtumọ̀ gíga àti ọlọ́lá, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìyàsímímọ́ ti Ẹ̀mí ń fi ìyàtọ̀ hàn láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run, àti àwọn tí ń pa ọjọ́ ìsinmi àròsọ mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn kedere ohun tí àmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ń bá a lọ láti ka ọjọ́ yìí sí mímọ́, wọ́n ń ru àkọsílẹ̀ ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti òfin padà.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Èdìdì tí a gbọ́dọ̀ ní kí òfin Ọjọ́-Àìkú tó dé ni ìdàgbàsókè pípé ti ìwà Kristi, kò sì hàn sí ojú ènìyàn, bí kò ṣe sí ti àwọn áńgẹ́lì nìkan. Èdìdì tí a rí nígbà òfin Ọjọ́-Àìkú ni àwọn tí ń pa Sábáàtì ọjọ́ keje mọ́, nítorí pé èyí ni èdìdì, tàbí àmì, àwọn ènìyàn Ọlọ́run.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> Sọ fún àwọn ọmọ Israẹli pẹ̀lú, pé, Lóòótọ́, ẹ̀yin yóò máa pa àwọn ọjọ́ ìsinmi mi mọ́: nítorí ó jẹ́ àmì láàárín èmi àti yín ní gbogbo ìran yín; kí ẹ lè mọ̀ pé èmi ni Olúwa tí ń yà yín sí mímọ́. Eksodu 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Ìdìdì àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìnlélógójì bẹ̀rẹ̀ ní ọjọ́ kẹrìnlá oṣù Keje, ọdún 2020, ó sì gbọdọ̀ parí kí òfin Ọjọ́ Àìkú tó dé.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Gbogbo ẹ̀yin olùgbé ayé, àti àwọn tí ń gbé lórí ilẹ̀ ayé, ẹ wo, nígbà tí ó bá gbé àsíá sókè lórí àwọn òkè; àti nígbà tí ó bá fọn ìpè, ẹ gbọ́. Isaiah 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Àwọn àrá méje tí a ti ṣí sílẹ̀ báyìí fi hàn pé ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì jẹ́ iṣẹ́ ìkéde iṣẹ́-ìránṣẹ́ kan tí a fi sínú àyíká ìkìlọ̀ ipè kẹ́ta nínú ègbé kẹta. Ipè Ísílámù nínú àsọtẹ́lẹ̀ Bíbélì ni èyí tí àsíá tí a gbé sókè láti inú ibojì ń fọn.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Àwọn àmì ọ̀nà mẹ́rin ti gbogbo ìlà ìtúnṣe, tí wọ́n bá àwọn àmì ọ̀nà mẹ́rin ti ìtàn ọdún 1840 sí 1844 mu, fi ìdí múlẹ̀ pé ọkọọkan àwọn ìgbésẹ̀ mẹ́rin ti gbogbo ìlà ìtúnṣe máa ń ní àkòrí kan náà ní gbogbo ìgbà. Àmì ọ̀nà àkọ́kọ́ nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin, tí ọdún 1840 sí 1844 ṣojú fún, ni fífún ìránṣẹ́ náà ní agbára ní ọjọ́ kẹtàlá, oṣù Kẹ́sàn-án, ọdún 2001. Àmì ọ̀nà yẹn ni Íṣílámù. Àmì ọ̀nà kejì ti ìtàn afíwéra fún àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin ni ìrẹ̀wẹ̀sì ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. Àmì ọ̀nà yẹn jẹ́ àsọtẹ́lẹ̀ nípa Íṣílámù tí lílo àkókò ti bàjẹ́. Àmì ọ̀nà kẹta, èyí tí ó ń samisi Igbe Lálẹ́ Òru, jẹ́ ìtúnṣe àsọtẹ́lẹ̀ tí ó kùnà nípa Íṣílámù. Ìtúnṣe náà ń ṣojú fún ìkọ̀sílẹ̀ lílo àkókò. Àmì ọ̀nà kẹrin ni òfin Ọjọ́ Àìkú, níbi tí ààmì tí a gbé sókè ti ń fọn ipè keje, èyí tí í ṣe ègbé kẹta, èyí tí í ṣe Íṣílámù.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Orí kọ́kànlá-dín-lọ́gbọ̀n nínú ìwé Isaiah fi ibi ìbẹ̀rẹ̀ hàn fún àwọn orí mẹ́rìndínlọ́gbọ̀n tó tẹ̀ lé e. Ibi ìbẹ̀rẹ̀ náà wà nínú ìwé Ìṣípayá, orí kọkànlá, nígbà tí a mú àwọn wòlíì méjì tí ń fi ìyà jẹ́ àwọn ènìyàn padà wá sí ìyè. Olùtùnú náà jí wọn dìde, ó sì mú wọn dúró ṣinṣin; lẹ́yìn èyí ni a sì gbé wọn sókè lọ sí ọ̀run. Isaiah fi ojúṣẹ́ Elijah hàn gẹ́gẹ́ bí ohùn ẹni tí ń ké ní aginjù. Nígbà náà ni ojúṣẹ́ náà béèrè pé kí ni yóò jẹ́ ọ̀rọ̀ rẹ̀, a sì sọ fún un nínú ààmì wòlíì pé, ìhìn Islam jẹ́ ìkìlọ̀ ipè tí àsíá ń kéde. Síbẹ̀, ọ̀nà kan ṣoṣo tí a lè fi gbé Islam kalẹ̀ gẹ́gẹ́ bí ipè ìkìlọ̀ ní àwọn ọjọ́ ìkẹyìn ni nípa fífi Islam ìgbà àtijọ́ mọ̀ dáadáa. Ìbẹ̀rẹ̀ Islam gẹ́gẹ́ bí àwọn Millerites ti lóye rẹ̀, àti gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní kedere lórí àwọn àtẹ̀ méjì mímọ́ ti Habakkuk, gbọdọ̀ jẹ́ èyí tí a ó lò láti fi dá Islam ìdààmú kẹta mọ̀.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Mo wà nínú Ẹ̀mí ní ọjọ́ Olúwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè. Ìṣípayá 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Johanu gbọ́ ohùn ìpè kan lẹ́yìn rẹ̀ nínú Ìfihàn, àti pé Johanu dúró fún ẹgbẹ̀rún mẹ́rìndínlógójì àti ọ̀kẹ́ mẹ́rìnlélógójì tí wọ́n ń gbọ́ ohùn kan láti ìgbà àtijọ́. Ohùn tí ó wà lẹ́yìn Johanu, èyí tí ń ṣojú fún ìró ìpè láti ìgbà àtijọ́, ni òye àwọn aṣáájú-ọnà pé àwọn ìpè náà jẹ́ ìdájọ́ Ọlọ́run sí ìjọsìn ọjọ́ Àìkú. Àwọn ìpè mẹ́rin àkọ́kọ́ ni a mú wá sí orí Róòmù keferi gẹ́gẹ́ bí ìdáhùn sí òfin ọjọ́ Àìkú àkọ́kọ́ tí Kọnsitatáínù ṣe ní ọdún 321. Ìpè karùn-ún àti ìpè kẹfà, tí wọ́n jẹ́ ègbé àkọ́kọ́ àti ègbé kejì, ń ṣojú fún ìdájọ́ Ọlọ́run sí Róòmù póòpù lẹ́yìn tí òun náà pẹ̀lú ṣe òfin ọjọ́ Àìkú ní Ìgbìmọ̀ Orleans ní ọdún 538. Ègbé kẹta ti Islam dé nígbà tí a bá ṣe òfin ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Nígbà náà ni a gbé àsíá sókè, ó sì ń fi ipa àsọtẹ́lẹ̀ Islam hàn, ní ìbámu pẹ̀lú ipa ìbẹ̀rẹ̀ Islam.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Ifiranṣẹ tí a kéde nípasẹ̀ àsíá náà lè jẹ́ ìdásílẹ̀ nìkan bí a bá fi ifiranṣẹ náà sínú àyíká Alfa àti Omega. Lẹ́yìn ìṣàfihàn yìí nínú Isaiah orí ogójì, àfihàn Bíbélì tí ó lágbára jùlọ tí ó sì taara jùlọ nípa Ọlọ́run gẹ́gẹ́ bí Alfa àti Omega ni a gbé kalẹ̀ kọjá ọ̀pọ̀ orí tí ó tẹ̀ lé ara wọn. Àwọn orí wọ̀nyí ni àfihàn Isaiah nípa Ìfihàn Jesu Kristi tí “Ọlọ́run fi fún” Jesu, “láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn nǹkan tí yóò ṣẹ láìpẹ́; ó sì rán án, ó fi í hàn nípa angẹli rẹ̀ sí ìránṣẹ́ rẹ̀ Johanu,” ẹni tí ó kọ ọ́ “sínú ìwé kan, ó sì” rán “án sí àwọn ìjọ méje.”

We will consider the following chapters of Isaiah in the next article.

A ó wo àwọn orí ìwé Isaiah tó tẹ̀lé e yìí nínú àpilẹ̀kọ tó ń bọ̀.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ìfihàn 1:3.

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