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# The Revelation of Jesus Christ - Number Fourteen

Ìfihàn Jésù Kristi — Nọ́mbà Mẹ́rìnlá##

The Seventh Seal

Èdìdì Keje náà

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Ogun ìdánwò àwọn áńgẹ́lì, tí ó bẹ̀rẹ̀ pẹ̀lú Lúsífà ní ọ̀run kẹta gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn orí kejìlá, jẹ́ àpẹẹrẹ ogun ìdánwò àwọn ènìyàn àti àwọn áńgẹ́lì, tí ó parí ní ọ̀run kìíní. Nígbà tí a lé Sátánì àti àwọn áńgẹ́lì rẹ̀ jáde kúrò ní ọ̀run kẹta, Sátánì ṣí ojú ogun tuntun sílẹ̀ nínú ọgbà Édẹni. Gẹ́gẹ́ bí ó ti rí nínú ogun ọ̀run kẹta pẹ̀lú Lúsífà, Ọlọ́run pẹ̀lú dá àkókò ìdánwò kan sílẹ̀ fún aráyé. Ogun ní ọ̀run kìíní tí ó bẹ̀rẹ̀ ní tòótọ́ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ yìí ń ṣojú òpin àkókò ìdánwò fún aráyé.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

Nínú Ìfihàn orí kejìlá àti kẹtàlá, a ṣàpèjúwe dragoni, ẹranko náà, àti wòlíì èké. Ní ìbámu pẹ̀lú àṣà ìtumọ̀, a sábàá lóye pé àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí dúró ní pàtàkì fún ìtàn àtijọ́ ti àwọn agbára mẹ́tẹ̀ẹ̀ta náà; ṣùgbọ́n a sọ fún Johanu pé kí ó kọ “ohun tí yóò wà,” àti pé gbogbo ìwé Ìfihàn ń sọ nípa “àwọn ọjọ́ ìkẹyìn,” nítorí náà a ń lo ìlànà Bíbélì pé ìbẹ̀rẹ̀ ń ṣàfihàn òpin, a sì ń fi àwọn àmì ìṣàpẹẹrẹ Ìfihàn sílò gẹ́gẹ́ bí òtítọ́ àkókò yìí, kì í ṣe òtítọ́ ìgbà àtijọ́.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

A ti fi Satani hàn nínú ogun tí ó bẹ̀rẹ̀ ní ọ̀run kẹta, àti nínú ìjà àkọ́kọ́ tí ó mú wá sí ọ̀dọ̀ ènìyàn nínú ọgbà Édẹni, gẹ́gẹ́ bí ẹni tí ó ń lo “ìfọkànsínú” láti gbé àwọn ìbánisọ̀rọ̀ ìbàjẹ́ rẹ̀ kalẹ̀ kí ó lè mú ogun rẹ̀ ṣẹ.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “Sátánì dán Ádámù àkọ́kọ́ wò ní Édéńì, Ádámù sì bá ọ̀tá náà yànjú nínú ọgbọ́n ara rẹ̀, bẹ́ẹ̀ ni ó fi ànfààní fún un. Sátánì lo agbára ìmọnilójú rẹ̀ lórí Ádámù àti Éfà, agbára yìí kan náà ni ó sì tiraka láti lò lórí Kristi. Ṣùgbọ́n lẹ́yìn tí a ti sọ ọ̀rọ̀ Ìwé Mímọ́ jáde, Sátánì mọ̀ pé kò ní àǹfààní kankan láti ṣẹ́gun.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> “Àwọn ọkùnrin àti àwọn obìnrin kò gbọdọ̀ kẹ́kọ̀ọ́ ìmọ̀ bí a ṣe lè mú ọkàn àwọn tí wọ́n ń bá wọn gbé di ẹlẹ́wọ̀n. Èyí ni ìmọ̀ tí Sátánì ń kọ́ni. A gbọdọ̀ tako gbogbo ohun irú bẹ́ẹ̀. A kò gbọdọ̀ ní ọwọ́ sí mesmerism àti hypnotism—ìmọ̀ ti ẹni náà tí ó pàdánù ipò rẹ̀ àkọ́kọ́ tí a sì lé jáde kúrò ní àwọn àgbàlá ọ̀run.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“ìmọ̀ sáyẹ́ǹsì tí Sátánì ń kọ́ni” ni àwọn oníṣòwò alágbáyé ti mú dé ipé, a sì ń ṣe é nípasẹ̀ “ojú pópó àkànṣe ìròyìn” ní “àwọn ọjọ́ ìkẹyìn.” Sátánì ni baba irọ́, àwọn agbára ńlá ilé-iṣẹ́ ìròyìn sì kì í ṣe pé wọ́n ń gbé irọ́ lárugẹ nìkan, ṣùgbọ́n wọ́n tún ń fàyè gba òtítọ́ jáde, wọ́n ń tọpasẹ̀ àwọn tí wọ́n kà sí aláṣínà, wọ́n sì ń lo ọ̀nà ìfagùnmi ọkàn tí ó gùn régé jùlọ tí a tíì lò rí nínú ìtàn ayé yìí. Ogun tí ó bẹ̀rẹ̀ ní ọ̀run kẹta ń tẹnumọ́ àbùdá yìí nínú ogun Sátánì, kí àwọn olóòótọ́ tí yóò wà láàyè nígbà tí ogun ọ̀run kìíní bá bẹ̀rẹ̀ lè ti jẹ́ kìlọ̀ fún wọn nípasẹ̀ ìmọ̀ ṣáájú. Nígbà tí a bá lóye pé ilé-iṣẹ́ àkóso fún àwọ̀n àgbáyé, àti “ojú pópó àkànṣe ìròyìn” ni a ń ṣètò, a sì ń darí rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, a rí ìtumọ̀ ohun tí ó túmọ̀ sí pé Orílẹ̀-Èdè Amẹ́ríkà ń pe iná sọ̀ kalẹ̀ láti ọ̀run, ó sì ń tàn gbogbo ayé jẹ. “Iná” nínú ìwé Ìfihàn dúró fún ìránṣẹ́.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Àpẹẹrẹ àmì tí ó wà nínú Ìfihàn orí kẹtàlá, àti ẹsẹ kẹtàlá, ni a mú láti inú ìjà tí ó ṣẹlẹ̀ lórí òkè Kámélì, níbi tí àwọn wòlíì Báálì àti àwọn wòlíì àwọn igbó mímọ́ kò ti lè pe iná sọ̀kalẹ̀ láti ọ̀run wá láti fi jẹ́rìí pé Báálì àti Áṣítárótì jẹ́ òrìṣà tòótọ́. Báálì, gẹ́gẹ́ bí òrìṣà akọ, àti Áṣítárótì gẹ́gẹ́ bí òrìṣà abo, ń ṣàfihàn àwòrán ẹranko náà, ìpapọ̀ àìmọ́ ti ìjọ àti ìjọba. Wọ́n jẹ́ àwọn wòlíì Jésébẹ́lì, ẹni tí ó wà nínú ìbáṣepọ̀ àìmọ́ pẹ̀lú Áhábù. Àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ méjì wọ̀nyí ti àwòrán ẹranko náà nínú ìtàn Òkè Kámélì ń fi ipa tí Orílẹ̀-Èdè Amẹ́ríkà yóò kó hàn, ní kíkọ́kọ́ dá àwòrán ètò póòpù sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ní ayé. “Iná” tó wà ní Kámélì ni yóò jẹ́ ẹ̀rí ẹni tí Ọlọ́run tòótọ́ jẹ́ ní tòótọ́. Ó dúró fún ìṣípayá láti ọ̀run tí ń fi Ọlọ́run tòótọ́ hàn, àti ọ̀ràn kan náà wà nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá pe iná sọ̀kalẹ̀ láti ọ̀run.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Nínú ìwé Isaiah, Ọlọ́run tí ó ń fi òpin hàn láti ìbẹ̀rẹ̀, ń bá ibùdó gangan ti Òkè Kámẹ́lì àtijọ́ sọ̀rọ̀, àti pẹ̀lú ibùdó àsọtẹ́lẹ̀ tí a ṣàfihàn nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá pe iná sọ̀kalẹ̀ láti ọ̀run.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Ẹ gbé ẹjọ́ yín kalẹ̀, ni Olúwa wí; ẹ mú àwọn ẹ̀rí agbára yín wá, ni Ọba Jakọbu wí. Kí wọn mú wọn wá síwájú, kí wọn sì fi ohun tí yóò ṣẹlẹ̀ hàn wá: kí wọn fi àwọn ohun àtẹ̀yìnwá hàn, ohun tí wọ́n jẹ́, kí a lè ronú nípa wọn, kí a sì mọ ìgbẹ̀yìn wọn; tàbí kí wọn kéde ohun tí yóò ṣẹlẹ̀ fún wa. Ẹ fi àwọn ohun tí yóò ṣẹlẹ̀ lẹ́yìn èyí hàn, kí a lè mọ̀ pé ọlọ́run ni yín: bẹ́ẹ̀ ni, ẹ ṣe rere, tàbí ẹ ṣe búburú, kí ẹ̀rù lè bà wá, kí a sì wo ó papọ̀. Kíyèsí i, asán ni yín, iṣẹ́ yín sì jẹ́ asán: ohun ìríra ni ẹni tí ó bá yàn yín. Mo ti gbé ọ̀kan dìde láti àríwá, yóò sì wá: láti ìlà-oòrùn ni yóò ti ké pe orúkọ mi: yóò sì tẹ àwọn ọmọ-aládé mọ́lẹ̀ bí ẹni tí ń tẹ amọ̀ tí a fi ń mọ́lé, gẹ́gẹ́ bí amọ̀ ni amọ̀kòkò ṣe ń tẹ̀. Ta ni ó ti kéde láti ìbẹ̀rẹ̀pẹ̀pẹ̀, kí a lè mọ̀? àti ní ìgbà àtẹ̀yìnwá, kí a lè wí pé, Ó jẹ́ olódodo? nítòótọ́, kò sí ẹni tí ń fi hàn; nítòótọ́, kò sí ẹni tí ń kéde; nítòótọ́, kò sí ẹni tí ó gbọ́ ọ̀rọ̀ yín. Ẹni àkọ́kọ́ yóò wí fún Síónì pé, Wò ó, wò ó wọn: èmi yóò sì fún Jerúsálẹ́mù ní ẹni tí ń mú ìròyìn ayọ̀ wá. Aísáyà 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Nínú ogun ọ̀run àkọ́kọ́ tí yóò bẹ̀rẹ̀ nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tẹ̀, a óò jẹ́ kí Orílẹ̀-èdè Amẹ́ríkà, àti pẹ̀lú Satani fúnra rẹ̀, “mú” “ìdí” wọn “jáde,” wọn yóò sì pe iná sọ̀kalẹ̀ láti ọ̀run nínú ìsapá láti fi hàn pé ọlọ́run Jésébẹ́lì ni Ọlọ́run tòótọ́. A óò fi agbára mú ayé láti gba àmì ọjọ́ ìjọsìn ọlọ́run náà. Iná tí a mú sọ̀kalẹ̀ láti ọ̀run, nípasẹ̀ “ọ̀nà ńlá alágbékalẹ̀ ìròyìn” sí gbogbo aráyé, jẹ́ iṣẹ́ “asán,” ẹni tí ó bá sì yan ìṣẹ̀ràn tí a gbékalẹ̀ nípasẹ̀ ọ̀nà náà jẹ́ “ìríra.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Nínú ogun náà ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, lẹ́yìn èyí sì ni ogunlọ́gọ̀ ńlá náà, yóò jẹ́ ẹlẹ́rìí Ọlọ́run nínú ìjìyàn nípa ẹni tí í ṣe Ọlọ́run tòótọ́. Àwọn ìránṣẹ́ tí a gbé kalẹ̀ láti ọ̀dọ̀ méjèèjì nínú ogun náà ni a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “iná.” Gbogbo àwọn orílẹ̀-èdè ni a ó kó jọ láti pinnu ẹni tí í ṣe Ọlọ́run tòótọ́, yóò sì wà níbẹ̀ ní ẹ̀yà ẹlẹ́rìí méjì kí a lè fi ìdí “òtítọ́” múlẹ̀.

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Kí a kó gbogbo àwọn orílẹ̀-èdè jọ, kí a sì pe àwọn ènìyàn pọ̀: ta ni nínú wọn lè kéde èyí, kí ó sì fi àwọn ohun àtijọ́ hàn wá? Kí wọn mú àwọn ẹlẹ́rìí wọn wá, kí a lè dá wọn láre: tàbí kí wọn gbọ́, kí wọn sì wí pé, Òtítọ́ ni. Ẹ̀yin ni ẹlẹ́rìí mi, ni Oluwa wí, àti ìránṣẹ́ mi tí mo yàn: kí ẹ lè mọ̀, kí ẹ sì gbà mí gbọ́, kí ẹ sì yé e pé, Èmi ni í ṣe òun náà: níwájú mi a kò dá ọlọ́run kankan, bẹ́ẹ̀ ni a kì yóò dá ẹlòmíràn lẹ́yìn mi. Èmi, àní Èmi, ni Oluwa; kò sì sí olùgbàlà mìíràn lẹ́gbẹ̀ẹ́ mi. Èmi ni mo ti kéde, mo sì ti gbàlà, mo sì ti fihàn, nígbà tí kò sí ọlọ́run àjèjì kankan láàárín yín: nítorí náà ẹ̀yin ni ẹlẹ́rìí mi, ni Oluwa wí, pé Èmi ni Ọlọ́run. Isaiah 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Ìfarahàn ìkẹyìn Òkè Kámẹ́lì ní àwọn ẹlẹ́rìí fún Sátánì àti àwọn ẹlẹ́rìí fún Ọlọ́run. Ìfihàn náà ni láti fi hàn ẹni tí í ṣe Ọlọ́run tòótọ́, ṣùgbọ́n kí ni àwọn ẹlẹ́rìí olóòótọ́ Ọlọ́run yẹ kí wọ́n jẹ́rìí sí?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Báyìí ni Olúwa, Ọba Ísráẹ́lì, àti Olùdápadà rẹ̀, Olúwa àwọn ọmọ-ogun, wí pé; Èmi ni àkọ́kọ́, èmi sì ni ẹni ìkẹyìn; kò sì sí Ọlọ́run mìíràn lẹ́gbẹ̀ẹ́ mi. Ta ni yóò sì kéde bí èmi, tí yóò sì sọ ọ́, tí yóò sì tò ó létò fún mi, látìgbà tí mo ti yan àwọn ènìyàn ìgbà àtijọ́? Àti ohun tí ń bọ̀, àti ohun tí yóò dé, jẹ́ kí wọ́n fi hàn wọ́n. Ẹ má bẹ̀rù, bẹ́ẹ̀ ni kí ẹ má fòyà: ṣé èmi kò ha ti sọ ọ́ fún ọ láti ìgbà náà, tí mo sì ti kéde rẹ̀? Ẹ̀yin pàápàá ni ẹlẹ́rìí mi. Ọlọ́run mìíràn ha wà lẹ́gbẹ̀ẹ́ mi? Rárá, kò sí Ọlọ́run mìíràn; èmi kò mọ ẹni kankan. Àwọn tí ń ṣe àwòrán gbígbẹ, asán ni gbogbo wọn; àwọn ohun ẹlẹ́wà tí wọ́n fẹ́ràn kò ní ṣe wọ́n ní èrè; àwọn náà ni ẹlẹ́rìí ara wọn; wọn kì í ríran, wọn kò sì mọ̀; kí wọ́n lè di ẹni itìjú. Isaiah 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Àwọn olóòótọ́ nínú ìjàkadì ìkẹyìn ti Òkè Kámẹ́lì ni láti jẹ́rìí sí òtítọ́ pé Ọlọ́run ni Àkọ́kọ́ àti Ìkẹ́yìn. Òun ni Ọlọ́run tí “ó yàn àwọn ènìyàn ìgbàanì,” kí Ó lè fi dá “àwọn ohun tí ń bọ̀” mọ̀. Àwọn ẹlẹ́rìí Ọlọ́run ni láti gbé Ìfihàn Jésù Kristi kalẹ̀, èyí tí a tú sílẹ̀ díẹ̀ kí ogun ìkẹyìn Òkè Kámẹ́lì tó bẹ̀rẹ̀.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

A ṣojú ìrántí ọ̀rọ̀ Òkè Kámẹ́lì ti Satani gẹ́gẹ́ bí iná tí ó sọ̀kalẹ̀ láti ọ̀run wá.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> Ó sì ń ṣe àwọn iṣẹ́ ìyanu ńlá, tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ayé ní ojú ènìyàn, Ìfihàn 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Ẹsẹ náà ń ṣàpèjúwe àwọn iṣẹ́ ìyanu tí Orílẹ̀-Èdè Amẹ́ríkà ń ṣe nípasẹ̀ ìmọ̀ sáyẹ́ǹsì àgbélégbẹ́yàwòrán òde-òní, tí a ń fi ránṣẹ́ sí aráyé lórí “ọ̀nà gíga ìròyìn alágbèéká.” Ṣùgbọ́n ẹsẹ náà tún ń sọ̀rọ̀ nípa ìfarahàn Satani fúnra rẹ̀ nígbà tí ó bá ń ṣe àfarawé Kristi.

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

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde ìhìnrere áńgẹ́lì kẹta yóò fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀. A ti sọ iṣẹ́ kan tẹ́lẹ̀ níbí, iṣẹ́ tí yóò gbòòrò kárí ayé, tí yóò sì ní agbára àìlọ́̀wọ̀n. Ìṣísẹ̀ ìbọ̀wọ̀ Kristi ti ọdún 1840–44 jẹ́ ìfihàn ògo ti agbára Ọlọ́run; a sì mú ìhìnrere áńgẹ́lì àkọ́kọ́ dé gbogbo ibùdó iṣẹ́ ìránṣẹ́-òjíṣẹ́ ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́-inú ẹ̀sìn pọ̀ jù lọ tí a ti rí ní ilẹ̀ kankan látìgbà Ìtúnṣe ti ọ̀rúndún kẹrìnlá; ṣùgbọ́n gbogbo àwọn wọ̀nyí yóò jẹ́ kí ìṣísẹ̀ alágbára tó wà lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta ju wọ́n lọ.”

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

> “Iṣẹ́ náà yóò dàbí èyí tí ó ṣẹlẹ̀ ní Ọjọ́ Pẹ́ńtẹ́kọ́sì. Gẹ́gẹ́ bí a ti fi ‘ọ̀jò àkọ́kọ́’ náà fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà rú jáde, bẹ́ẹ̀ náà ni a ó fi ‘ọ̀jò ìkẹ́yìn’ náà fúnni ní òpin rẹ̀ fún ìpọnjúkúrò ìkórè. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Olúwa: ìjáde Rẹ̀ ti pèsè tán bí òwúrọ̀; Òun yóò sì tọ̀ wá wá bí òjò, bí ọ̀jò ìkẹ́yìn àti ọ̀jò àkọ́kọ́ sí ilẹ̀.’ Hosea 6:3. ‘Nítorí náà, ẹ máa yọ̀, ẹ̀yin ọmọ Síónì, kí ẹ sì yọ̀ nínú Olúwa Ọlọ́run yín: nítorí Ó ti fi ọ̀jò àkọ́kọ́ fún yín níwọ̀n ìwòntúnwonsì, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, ọ̀jò àkọ́kọ́, àti ọ̀jò ìkẹ́yìn.’ Joel 2:23. ‘Ní ọjọ́ ìkẹ́yìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹ̀dá ènìyàn.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò ké pe orúkọ Olúwa, ni a ó gbàlà.’ Acts 2:17, 21.”

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

> “Iṣẹ́ ńlá ti ìhìn rere kò ní parí pẹ̀lú ìfarahàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ ní ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìn rere, ni a ó tún mú ṣẹ ní òjò ìkẹ́yìn ní ìparí rẹ̀. Níbí ni ‘àwọn àkókò ìtura’ wà, èyí tí àpọ́sítélì Peteru ń retí síwájú nígbà tí ó sọ pé: ‘Ẹ ronúpìwàdà nítorí náà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́, nígbà tí àwọn àkókò ìtura yóò ti ọ̀dọ̀ Olúwa wá; Òun yóò sì rán Jésù.’ Iṣe 3:19, 20.”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Àwọn ìránṣẹ́ Ọlọ́run, pẹ̀lú ojú wọn tí a ti tan mọ́lẹ̀ tí ń sì tàn pẹ̀lú ìyàsímímọ́ mímọ́, yóò yára láti ibì kan sí ibòmíràn láti kéde ìhìnrere náà láti ọ̀run wá. Nípasẹ̀ ẹgbẹẹgbẹ̀rún ohùn, káàkiri ayé, ni a ó fi ìkìlọ̀ náà hàn. A ó ṣe àwọn iṣẹ́ ìyanu, a ó wo àwọn aláìsàn sàn, àwọn àmì àti iṣẹ́ àgbàyanu yóò sì máa tẹ̀ lé àwọn onígbàgbọ́. Sátánì pẹ̀lú ń ṣiṣẹ́, pẹ̀lú àwọn iṣẹ́ ìyanu èké, àní tí yóò sọ iná kalẹ̀ láti ọ̀run wá ní ojú àwọn ènìyàn. Ìfihàn 13:13. Báyìí ni a ó ṣe mú àwọn olùgbé ayé wá sí ipò láti dìde lórí ẹ̀gbẹ́ wọn.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Nígbà tí a bá dé àkókò náà tí Satani yóò pe iná sọ̀kalẹ̀ láti ọ̀run wá, “àwọn olùgbé ayé ni a ó mú wá láti dúró ní ipò wọn.” Ní àkókò náà, ẹlẹ́rìí Ọlọ́run “yóò yára láti ibi dé ibi láti kéde ìránṣẹ́ láti ọ̀run. Nípasẹ̀ ẹgbẹẹgbẹ̀rún ohùn, káàkiri ayé, ni a ó fi ìkìlọ̀ náà hàn.” Iṣẹ́ tí àwọn ẹlẹ́rìí Ọlọ́run yóò ṣe “yóò dà bí ti Ọjọ́ Pẹ́ńtíkọ́sì,” nígbà tí “ángẹ́lì tí ó dara pọ̀ mọ́ ìkéde ìránṣẹ́ áńgẹ́lì kẹta yóò tan gbogbo ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Ní Pẹ́ńtíkọ́sì, iná jẹ́ ààmì ìtújáde Ẹ̀mí Mímọ́, iná sì tún jẹ́ ààmì ìtújáde ẹ̀mí aláìmọ́ Satani.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Lẹ́yìn tí Johanu ṣe aṣojú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin náà pẹ̀lú ọ̀pọ̀ ènìyàn tí a kò lè ka nínú Ìfihàn orí keje, ó sì tọ́ka sí ṣíṣi èdìdì keje àti ìkẹyìn. Èdìdì ìkẹyìn tàbí èdìdì keje náà ṣàpẹẹrẹ ìtúṣí Ìfihàn Jesu Kristi, àti àsọtẹ́lẹ̀ kan ṣoṣo nínú ìwé Ìfihàn tí a ní láti tú sílẹ̀ ní kété ṣáájú kí àkókò àánú tó parí. Èdìdì keje, àrá méje, àti Ìfihàn Jesu Kristi, gbogbo wọn jẹ́ ààmì òtítọ́ kan náà, tí a ṣí síta ní kété ṣáájú kí àkókò àánú tó parí. Ìfihàn Jesu Kristi fi ìwà Kristi àti agbára ìṣẹ̀dá rẹ̀ hàn gbangba gẹ́gẹ́ bí Alfa àti Omega. Àrá méje náà tọ́ka sí ìtàn-ìṣẹ̀lẹ̀ níbi tí a ti fi èdìdì sí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin náà, èdìdì keje sì tọ́ka sí ìtújáde Ẹ̀mí Mímọ́ ní àkókò ìtàn náà nígbà tí a jí ẹlẹ́rìí méjì dìde tí wọ́n sì gba agbára ìṣẹ̀dá ti “òtítọ́” Ọlọ́run, tí a ń fi ránṣẹ́ láti ọ̀dọ̀ Baba sí Ọmọ, sí Gabrieli, sí wòlíì, sí àwọn tí wọ́n yàn láti ka, láti gbọ́, àti láti pa agbára tí ó wà nínú rẹ̀ mọ́.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Nígbà tí ó sì ṣí èdìdì keje, ìdákẹ́jẹ̀ sì wà ní ọ̀run níwọ̀n ìgbà ààbọ̀ wákàtí kan. Mo sì rí àwọn áńgẹ́lì méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ipè méje fún wọn. Áńgẹ́lì mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó ní àwo tùràrí wúrà; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í rúbọ pẹ̀lú àdúrà gbogbo àwọn ẹni-mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. Èéfín tùràrí náà sì gòkè lọ síwájú Ọlọ́run láti ọwọ́ áńgẹ́lì náà pẹ̀lú àdúrà àwọn ẹni-mímọ́. Áńgẹ́lì náà sì mú àwo tùràrí náà, ó sì fi iná pẹpẹ náà kún un, ó sì ju ú sí ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìṣẹ̀lẹ̀ ilẹ̀-ayé. Ìfihàn 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Nínú àwọn ẹsẹ náà, “àwọn áńgẹ́lì méje” “dúró níwájú Ọlọ́run” pẹ̀lú “àwọn ipè méje.” A ti lóye rẹ̀ dáadáa ní ìbílẹ̀ pé àwọn áńgẹ́lì ipè méje wọ̀nyí ń ṣojú àwọn ìdájọ́ Ọlọ́run sí Romu nítorí fífi ìjọsìn Ọjọ́-Àìkú múlẹ̀. Romu abọ̀rìṣà, lábẹ́ Constantine, ṣe òfin Ọjọ́-Àìkú àkọ́kọ́ ní ọdún 321, àti ní ọdún 330, a pín ìjọba rẹ̀ sí ìlà-oòrùn àti ìwọ̀-oòrùn. Láti ìgbà náà lọ àwọn ipè mẹ́rin àkọ́kọ́ bẹ̀rẹ̀ sí í dún, wọ́n sì ṣojú àwọn agbára ìtàn tí a mú wá sí ìjọba rẹ̀, tí wọ́n sì fi sílẹ̀ ní ọdún 476 pé ìlú Romu kò tún ní alákóso Romu mìíràn lórí ìlú náà mọ́ láéláé, ìlú tí ó jẹ́ àmì agbára àti ògo Romu. Nígbà tí ìjọ páápàá fi òfin Ọjọ́-Àìkú kalẹ̀ ní Àpéjọ Orleans ní ọdún 538, a gbé Mohammed dìde láti mú ìdájọ́ wá sí ìjọ Romu, gẹ́gẹ́ bí ipè karùn-ún àti ẹ̀kẹfà ṣe ṣojú rẹ̀, èyí tí wọ́n jẹ́ àjàkálẹ̀ àkọ́kọ́ àti ẹ̀kejì pẹ̀lú, tí wọ́n sì ṣojú Islam. Bí ó tilẹ̀ jẹ́ pé ìmọ̀ ìbílẹ̀ nípa àwọn ipè wọ̀nyí jẹ́ òtítọ́ tó, a túmọ̀ wọn nínú ẹsẹ náà níbi tí a ti gbé wọn kalẹ̀ nínú Ìfihàn orí kẹsàn-án gẹ́gẹ́ bí “àwọn àjàkálẹ̀-àrùn.”

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

> Àwọn ọkùnrin tí ó ṣẹ́kù, àwọn tí a kò fi àwọn àjàkálẹ̀-àrùn wọ̀nyí pa, kò sì ronúpìwàdà nínú iṣẹ́ ọwọ́ wọn, kí wọn má bàa jókòó sìn àwọn ẹ̀mí èṣù, àti àwọn ère wúrà, àti fàdákà, àti idẹ, àti òkúta, àti igi; àwọn tí kò lè ríran, tàbí gbọ́, tàbí rìn: Bẹ́ẹ̀ ni wọn kò ronúpìwàdà nínú ìpànìyàn wọn, tàbí nínú oògùn wọn, tàbí nínú àgbèrè wọn, tàbí nínú olè wọn. Ìfihàn 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Ìmúṣẹ pípé àti ìkẹyìn ti fèrè méje náà ni àjàkálẹ̀-àìsàn méje ìkẹyìn ti Ìfihàn orí kẹrìndínlógún. Àní àyẹ̀wò kékeré kan péré lórí àwọn àbùdá àsọtẹ́lẹ̀ ti fèrè méje ti Ìfihàn orí kẹsàn-án fi hàn pé wọ́n ní àwọn àbùdá tó bára mu pẹ̀lú ti àjàkálẹ̀-àìsàn méje ìkẹyìn. Ṣíṣí èdìdì keje ṣẹlẹ̀ nínú ìtàn nígbà tí àkókò oore-ọ̀fẹ́ fẹ́rẹ̀ẹ́ parí, tí ìbínú Ọlọ́run sì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àjàkálẹ̀-àìsàn méje ìkẹyìn, fẹ́rẹ̀ẹ́ dà jáde.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Nígbà tí Kristi, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, “ṣí èdìdì keje,” angẹli kan wá dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó sì ní àwo tùràrí wúrà kan; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í pẹ̀lú àdúrà gbogbo àwọn ènìyàn mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà. “Èéfín tùràrí náà, tí ó bá àdúrà àwọn ènìyàn mímọ́ dé, sì gòkè lọ síwájú Ọlọ́run láti ọwọ́ angẹli náà.” Ìtújáde Ẹ̀mí Mímọ́ ní ọjọ́ Pẹ́ńtẹ́kóstì ni àdúrà ìṣọ̀kan àwọn onígbàgbọ́ tí wọ́n péjọ ní Jerúsálẹ́mù ṣáájú.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Ijídìde ìwà-bí-Ọlọ́run tòótọ́ láàárín wa ni èyí tí ó tóbi jùlọ, tí ó sì tún jẹ́ èyí tí ó ṣe pàtàkì jùlọ nínú gbogbo àìní wa. Wíwá èyí gbọ́dọ̀ jẹ́ iṣẹ́ àkọ́kọ́ wa. Ìsapá àìtọ́jú gbọ́dọ̀ wà láti rí ìbùkún Olúwa gbà, kì í ṣe nítorí pé Ọlọ́run kò fẹ́ fi ìbùkún Rẹ̀ fún wa, ṣùgbọ́n nítorí pé a kò tíì múra tán láti gbà á. Baba wa ọ̀run ní ìfẹ́ púpọ̀ síi láti fi Ẹ̀mí Mímọ́ Rẹ̀ fún àwọn tí ń béèrè lọ́wọ́ Rẹ̀, ju bí àwọn òbí ayé ṣe fẹ́ fi ẹ̀bùn rere fún àwọn ọmọ wọn lọ. Ṣùgbọ́n iṣẹ́ wa ni, nípa ìjẹ́wọ́ ẹ̀ṣẹ̀, ìrẹ̀lẹ̀ ara ẹni, ìrònúpìwàdà, àti àdúrà àìtọ́jú, láti mú àwọn ipò tí Ọlọ́run ti ṣèlérí lábẹ́ wọn láti fi ìbùkún Rẹ̀ fún wa ṣẹ. Ijídìde kan ni a lè retí nìkan gẹ́gẹ́ bí ìdáhùn sí àdúrà.” Selected Messages, book 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Ìṣípayádì èdìdì keje náà ń fi ìdìdì mímọ́ àwọn ẹgbẹ̀rún kan lé ní ọgọ́rùn-ún mẹ́rìnlélógójì hàn. Àdúrà ni ó bẹ̀rẹ̀ iṣẹ́ ìdìdì náà, ṣùgbọ́n kì í ṣe nípa ìṣe àdúrà lásán, bí kò ṣe nípa àdúrà kan pàtó. Àdúrà pàtó náà ni a fi hàn nínú ìwé Dáníẹ́lì, èyí tí, láìka ohun gbogbo sí, tún jẹ́ ìwé Ìfihàn náà pẹ̀lú.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Johanu nínú Ìfihàn àti Dáníẹ́lì nínú ìwé rẹ̀, ń ṣàfihàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún-mẹ́rìnlélọ́gọ́rin [ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin] náà nínú “àwọn ọjọ́ ìkẹyìn.” Nínú “àwọn ọjọ́ ìkẹyìn,” àwọn tí yóò jẹ́ ẹlẹ́rìí Ọlọ́run nígbà ogun ọ̀run àkọ́kọ́ yóò jẹ́rìí sí àsọtẹ́lẹ̀ tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Èyí ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí èdìdì keje nínú àwọn ẹsẹ̀ tí à ń wò nísinsìnyí. Àwọn àdúrà tí ń bá angẹli tí ó ní “àgò tùràrí wúrà” wá ni a ṣàpẹẹrẹ wọn nípasẹ̀ àdúrà Dáníẹ́lì nínú orí kẹsàn-án ìwé rẹ̀. Àdúrà náà jẹ́ àdúrà pàtó kan, èyí tí Mose ṣe àlàyé rẹ̀ ní ìbáṣepọ̀ pẹ̀lú àsọtẹ́lẹ̀ “ìgbà méje.” Àdúrà náà ní apá méjì, Dáníẹ́lì sì fi àyíká àdúrà apá méjì rẹ̀ kalẹ̀ nínú àwọn ọ̀rọ̀ “èpè” àti “ìbúra” ti Mose. Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, àwọn ìlà àsọtẹ́lẹ̀ kan náà tí ó wà nínú ìwé Dáníẹ́lì ni a tún gbé sókè nínú ìwé Ìfihàn.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Àdúrà tí ó mú ìtújáde iná mímọ́ wá nínú ìṣípò agbára áńgẹ́lì alágbára ti Ìfihàn orí kẹtàlá [Revelation eighteen], ni àdúrà Dáníẹ́lì ti “ìgbà méje.” Òun ni àdúrà tí ó mú kí áńgẹ́lì Gébúríẹ́lì sọ̀kalẹ̀ láti ọ̀run wá láti ṣàlàyé àwọn àsọtẹ́lẹ̀ fún Dáníẹ́lì. Ní ìparí àdúrà rẹ̀, tí ó bo ẹsẹ̀ méjìlélógún àkọ́kọ́ ti Dáníẹ́lì orí kẹsàn-án, Gébúríẹ́lì sọ̀kalẹ̀ ní àkókò ẹbọ alẹ́. Àwọn àdúrà tí ń gòkè, tí áńgẹ́lì tí ó mú àwo turàrí wúrà gbà, ni àwọn àdúrà tí ń gòkè bí oòrùn ṣe ń wọ̀, ní ìrọ̀lẹ́ “àwọn ọjọ́ ìkẹyìn.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Nígbà tí mo ṣì ń sọ̀rọ̀, tí mo sì ń gbàdúrà, tí mo ń jẹ́wọ́ ẹ̀ṣẹ̀ mi àti ẹ̀ṣẹ̀ àwọn ènìyàn mi Ísírẹ́lì, tí mo sì ń fi ẹ̀bẹ̀ mi hàn níwájú Olúwa Ọlọ́run mi nítorí òkè mímọ́ ti Ọlọ́run mi; bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà Gébúráẹ́lì, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò lọ́nà kánkán, fi ọwọ́ kan mi ní àkókò ẹbọ alẹ́. Dáníẹ́lì 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Àdúrà Dáníẹ́lì jẹ́ ìjẹ́wọ́ ẹ̀ṣẹ̀ kì í ṣe ti ẹ̀ṣẹ̀ ara rẹ̀ nìkan, ṣùgbọ́n pẹ̀lú ti àwọn ènìyàn Ọlọ́run. Àdúrà rẹ̀ ni àwòrán àtẹ̀yìnwá fún àdúrà ìrònúpìwàdà tí ó ní ìsopọ̀ pẹ̀lú “àkókò méje” ti Lefitiku ogún-ún mẹ́fà.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Àwọn tí ó sì ṣẹ́ kù nínú yín yóò máa rẹ̀ dànù nítorí ẹ̀ṣẹ̀ wọn ní ilẹ̀ àwọn ọ̀tá yín; àti nítorí ẹ̀ṣẹ̀ àwọn baba wọn náà ni wọn yóò sì máa rẹ̀ dànù pọ̀ pẹ̀lú wọn. Bí wọ́n bá jẹ́wọ́ ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, pẹ̀lú ìrékọjá wọn tí wọ́n fi ṣẹ̀ sí mi, àti pé wọ́n sì ti rìn ní ìtakò sí mi; àti pé èmi náà ti rìn ní ìtakò sí wọn, tí mo sì ti mú wọn wọ ilẹ̀ àwọn ọ̀tá wọn; bí a bá sì rẹ ọkàn wọn tí a kò kọ ní ilà, tí wọ́n sì gbà ìyà ẹ̀ṣẹ̀ wọn: Nígbà náà ni èmi yóò rántí májẹ̀mú mi pẹ̀lú Jakọbu, àti májẹ̀mú mi pẹ̀lú Isaaki, àti májẹ̀mú mi pẹ̀lú Ábúráhámù ni èmi yóò rántí; èmi yóò sì rántí ilẹ̀ náà. Lefitiku 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Lẹ́yìn tí Mósè ti ṣàlàyé ìyà tó ní í ṣe pẹ̀lú “ìgbà méje,” èyí tí ó pè ní “ìjà” májẹ̀mú Ọlọ́run, ó fi hàn ohun tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ṣe bí wọ́n bá sì nígbà tí wọ́n mọ̀ pé ẹrú ni wọ́n ní ilẹ̀ ọ̀tá, gẹ́gẹ́ bí Dáníẹ́lì ti rí. Wọ́n ní láti, gẹ́gẹ́ bí Dáníẹ́lì ti ṣojú fún un, jẹ́wọ́ ẹ̀ṣẹ̀ wọn, àti pẹ̀lú ẹ̀ṣẹ̀ àwọn baba wọn.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Nígbà tí àdúrà pàtó yìí bá ti jẹ́ ti àwọn tí a pè láti jẹ́ ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà, áńgẹ́lì tí ó mú àwo tùràrí wúrà yóò gbé “àwo tùràrí náà, ó sì” fi “iná pẹpẹ náà kún inú rẹ̀, ó sì sọ ọ́ sínú ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìmìtìtì ilẹ̀.” Iná mímọ́ tí ó dúró fún ìhìnrere “òtítọ́” ní ìyàtọ̀ pẹ̀lú ìhìnrere èké ti “iná”, tí Orílẹ̀-èdè Amẹ́ríkà àti Sátánì ń mú sọ̀kalẹ̀ láti ọ̀run wá, ṣẹlẹ̀ ní wákàtí “ìmìtìtì ilẹ̀” tí í ṣe òfin ọjọ́ Àìkú.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Nínú ìwé Sekaráyà, a sọ fún wa pé Serubábélì ni ó fi ìpìlẹ̀ àti òkúta àkòrí tẹ́ńpìlì lélẹ̀ nínú ìtàn àtúnkọ́lé tẹ́ńpìlì àti Jerúsálẹ́mù lẹ́yìn ìpadàbọ̀ láti inú ẹrú tí Dáníẹ́lì jẹ́ apá kan rẹ̀.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Nígbà náà ni ó dáhùn, ó sì sọ fún mi pé, Èyí ni ọ̀rọ̀ Olúwa sí Serubabẹli, pé, Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí. Ta ni ìwọ, ìwọ òkè ńlá? níwájú Serubabẹli ìwọ yóò di ilẹ̀ pẹ̀tẹ́lẹ̀: yóò sì mú òkúta òkè rẹ̀ jáde pẹ̀lú ìkígbe, ní wíwí pé, Oore-ọ̀fẹ́, oore-ọ̀fẹ́ ni fún un. Pẹ̀lúpẹ̀lú, ọ̀rọ̀ Olúwa sì tọ̀ mí wá, pé, Ọwọ́ Serubabẹli ni ó ti fi ìpìlẹ̀ ilé yìí lélẹ̀; ọwọ́ rẹ̀ náà ni yóò sì parí i; ìwọ yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí yín. Nítorí ta ni ó kẹ́gàn ọjọ́ àwọn ohun kékeré? nítorí wọn yóò yọ̀, wọn yóò sì rí òjé ìwọ̀n náà ní ọwọ́ Serubabẹli pẹ̀lú àwọn méje wọ̀nyí; ojú Olúwa ni wọ́n, tí ń sáré káàkiri gbogbo ayé. Sekariah 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubbabel túmọ̀ sí “ọmọ Babiloni”, ó sì jẹ́ àmì ìṣàpẹẹrẹ iṣẹ́ ìránṣẹ́ angẹli kejì, èyí tí, nígbà tí a bá darapọ̀ mọ́ iṣẹ́ ìránṣẹ́ Igbe Àárín Òru, fi “ìpìlẹ̀” lélẹ̀ nínú ìṣísẹ̀ ìbẹ̀rẹ̀ ti Adventism. Zerubbabel tún dúró fún ìtúnṣe iṣẹ́ ìránṣẹ́ angẹli kejì nínú ìṣísẹ̀ ìparí ti Adventism nínú ìṣísẹ̀ Future for America, nígbà tí a bá gbé “òkúta orí” kalẹ̀.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Ayé yọ̀ lórí ẹlẹ́rìí méjèèjì tí a pa nínú àfonífojì àwọn egungun òkú, ní òpópónà tí í ṣe “ọ̀nà gíga àgbáyé ti ìtànkálẹ̀ ìròyìn.” Nígbà tí a tún mú ẹlẹ́rìí méjèèjì náà padà wá sí ìyè, ayé bẹ̀rù, àwọn ọ̀run sì yọ̀. Sekariah, gẹ́gẹ́ bí gbogbo àwọn wòlíì, ń tọ́ka sí “àwọn ọjọ́ ìkẹyìn” nígbà tí àwọn ènìyàn Ọlọ́run yọ̀. Sekariah sọ fún wa pé wọ́n yọ̀ ní àjíǹde ẹlẹ́rìí méjèèjì náà, nígbà tí wọ́n rí “àwọn méje náà.” “Àwọn méje náà” ni ọ̀rọ̀ Hébérù kan náà tí a túmọ̀ sí “ìgbà méje” nínú Lefitiku ogún-ún mẹ́fà. Ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ fi òkúta ìpìlẹ̀ ìgbà méje ti Mose lélẹ̀, “òtítọ́” náà sì tún yẹ kí ó jẹ́ òkúta orí ìṣísẹ̀ áńgẹ́lì kẹta, láìka ìkọ̀sílẹ̀ rẹ̀ ní 1863 sí.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Nígbà tí a bá mọ̀ ọ́n, tí a sì mú un ṣẹ, tí a sì fi àdúrà ìlọ́po-méjì tí ó yẹ hù ú, iná tòótọ́ náà yóò sọ̀kalẹ̀ sí ayé, gẹ́gẹ́ bí ó ti rí ní Pẹ́ńtíkọ́sì.

We will continue to address the opening of the seventh seal in the next article.

A ó bá ìtẹ̀síwájú láti sọ̀rọ̀ nípa ṣíṣí èdìdì keje náà nínú àpilẹ̀kọ tó kàn.

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