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# The Book of Daniel - Number Eighty-Seven

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́tàdínlógójì

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Ṣíṣí Ìtumọ̀ Òwe Wúńdíá Mẹ́wàá: Ìrìnàjò Jìǹkíjìǹkí Kan Nípasẹ̀ Ìtàn Àwọn Adventist

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Jeff Pippenger

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February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Òwe àpèjúwe àwọn wúńdíá mẹ́wàá ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Òwe àwọn wúńdíá mẹ́wàá inú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Àwọn Adventist Millerite mú àkàwé náà ṣẹ dé oríṣiríṣi lẹ́tà rẹ̀ gan-an.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ọ̀pọ̀ ìgbà ni a máa ń tọ́ka mí sí àlàyé àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Àlàyé àkàwé yìí ti ṣẹ, yóò sì ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, àti pé, bí ìhìnrere áńgẹ́lì kẹta, ó ti ṣẹ, yóò sì máa jẹ́ òtítọ́ fún àkókò ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Ìtàn ìṣísẹ̀ angẹli àkọ́kọ́ dúró gẹ́gẹ́ bí àpẹẹrẹ ìṣísẹ̀ angẹli kẹta, àti pé ìfojúsùn ìkẹyìn owe náà ni bóyá àwọn wúńdíá náà ní òróró náà, èyí tí í ṣe ìránṣẹ́ òjò àtẹ̀yìnwá.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Àgbáyé kan wà tí ó dùbúlẹ̀ nínú ìwà búburú, nínú ẹ̀tàn, àti nínú ìtànjẹ, nínú òjìji ikú gan-an,—ó sùn, ó sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé ọkàn mi lọ sí ọjọ́ iwájú nígbà tí a ó fi àmì náà hàn pé, ‘Wò ó, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró tí wọn yóò fi tún àtùpà wọn kún, àti pé nígbà tí ó ti pẹ́ jù, wọn yóò rí i pé ìwà, èyí tí òróró náà ń ṣojú fún, kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọ̀dọ̀ ènìyàn kan sí òmíràn. Òróró náà ni òdodo Kristi. Ó ń ṣojú fún ìwà, àti pé ìwà kì í ṣe ohun tí a lè fi ránṣẹ́. Kò sí ènìyàn kankan tí ó lè rí i dájú fún ẹlòmíràn. Olúkúlùkù gbọ́dọ̀ ní fún ara rẹ̀ ìwà tí a ti wẹ́ mọ́ kúrò nínú gbogbo àbàwọ́n ẹ̀ṣẹ̀.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

“Òróró” nínú àpèjúwe náà ń ṣojú “ìwà,” ó sì tún ń ṣojú “òdodo Kristi.” Ìwà tí a yà sí mímọ́ ni a kàn ń mú jáde láti ọ̀dọ̀ àwọn tí wọ́n jẹ Ọ̀rọ̀ Ọlọ́run.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Sọ wọn di mímọ́ nípasẹ̀ òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. John 17:17.

The “oil” is also the messages of God’s Spirit.

“òróró” náà pẹ̀lú ni àwọn ìránṣẹ́ Ọlọ́run.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run ní àbùkù nígbà tí a kò bá gba àwọn ìfọ̀rọ̀ránṣẹ́ tí ó rán sí wa. Nípa bẹ́ẹ̀ a kọ òróró wúrà tí yóò dà sínú ọkàn wa kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn.” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Epo” náà ni àwọn ìránṣẹ́ Ọ̀rọ̀ Ọlọ́run tí ń gbé wíwà mímọ́ sílẹ̀ ti òdodo Kristi wá. Nínú òwe àwọn wúńdíá mẹ́wàá, èyí tí ó tún jẹ́ àsọtẹ́lẹ̀ Habakkuk orí kejì, ìhìn Ẹkún Àárín Ọ̀gànjọ́, èyí tí í ṣe ìhìn òdodo Kristi, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìhìn Jones àti Waggoner nínú ìṣọ̀tẹ̀ ọdún 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Nínú àánú ńlá Rẹ̀, Olúwa rán ìránṣẹ́ ìhìnrere kan tí ó ṣeyebíye jùlọ sí àwọn ènìyàn Rẹ̀ nípasẹ̀ Àwọn Alàgbà Waggoner àti Jones. Ìránṣẹ́ yìí ni láti mú kí a fi Olùgbàlà tí a gbé sókè hàn kedere sí ayé, Ẹbọ fún ẹ̀ṣẹ̀ gbogbo ayé. Ó gbé ìdáláre kalẹ̀ nípasẹ̀ ìgbàgbọ́ nínú Ẹni tí ó dúró nípò àtìlẹ́yìn; ó pe àwọn ènìyàn láti gba òdodo Kristi, èyí tí a fihàn nínú ìgbọràn sí gbogbo àwọn òfin Ọlọ́run. Ọ̀pọ̀lọpọ̀ ti pàdánù ìríran Jesu. Wọ́n nílò kí a tọ́ ojú wọn sí Ẹni àtọ̀runwá Rẹ̀, sí àwọn ànfààní Rẹ̀, àti sí ìfẹ́ Rẹ̀ tí kò yí padà sí ìdílé ènìyàn. Gbogbo agbára ni a ti fi lé ọwọ́ Rẹ̀ lọ́wọ́, kí Ó lè pín àwọn ẹ̀bùn ọlọ́rọ̀ fún ènìyàn, ní fífi ẹ̀bùn aláìlẹ́gbẹ́ ti òdodo Tirẹ̀ fún aṣojú ènìyàn aláìrànlọ́wọ́. Èyí ni ìránṣẹ́ tí Ọlọ́run pa láṣẹ pé kí a fi fún ayé. Òun ni ìránṣẹ́ áńgẹ́lì kẹta, èyí tí a gbọdọ̀ kéde pẹ̀lú ohùn rara, tí yóò sì bá a lọ pẹ̀lú ìtújáde Ẹ̀mí Rẹ̀ ní ìwọ̀n púpọ̀.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Ìrántí náà ni ìrántí òjò ìkẹyìn.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Òjò àkókò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, gbogbo ayé yóò sì tanmọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Review and Herald, April 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Nígbà tí áńgẹ́lì alágbára náà sọ̀kalẹ̀ ní September 11, 2001, òjò àìpẹ́rẹ́ bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀, àti ìtàn àwọn Millerite gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá àti Habakkuk orí kejì bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe. Nígbà náà ni àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn jẹ ìwé tí ó wà ní ọwọ́ áńgẹ́lì náà, àti nípa ṣíṣe bẹ́ẹ̀, a darí wọn padà sí àwọn ọ̀nà àtijọ́ Jeremáyà, bẹ́ẹ̀ ni wọ́n sì di àwọn olùṣọ́nà tí yóò máa fi ipè ìkìlọ̀ fún ní ìkìlọ̀. Ìkìlọ̀ ipè náà ni ìránṣẹ́ Laodicea tí Isaiah ṣàpẹẹrẹ gẹ́gẹ́ bí igbe ńlá.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kígbe sókè, má ṣe dáwọ́, gbé ohùn rẹ sókè bí ipè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti fún ilé Jákọ́bù ẹ̀ṣẹ̀ wọn. Isaiah 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Ìṣíkiri ìtúnṣe ti áńgẹ́lì kìíní àti ti kẹta bẹ̀rẹ̀ ní “àkókò òpin.” Ní àkókò náà ni “ìmúgbòòrò ìmọ̀” wà, èyí tí yóò dán ìran tí ń bẹ láàyè nígbà náà wò, ṣùgbọ́n kì í ṣe títí di lẹ́yìn tí a bá ti tẹ ìmọ̀ náà jáde gẹ́gẹ́ bí ìránṣẹ́ tí a ti ṣètò lọ́nà òfin. Lẹ́yìn náà, “a fi agbára fún” ìránṣẹ́ tí a ti ṣètò náà, àmì ìfìmọ̀lára agbára náà sì ni ìsọdálẹ̀ áńgẹ́lì kan. Ìsọdálẹ̀ áńgẹ́lì náà ń fi ìjíròrò Hábákúkù hàn, àwọn ẹ̀ka méjì sì bẹ̀rẹ̀ sí í mọ ìránṣẹ́ kan gẹ́gẹ́ bí èyí tí ó jẹ́ ìránṣẹ́ tòótọ́ tàbí èké ti òjò àkọ́pẹ̀yà. Nígbà náà ni àwọn olóòtítọ́ di àwọn olùṣọ́ Ọlọ́run tí wọ́n sì bẹ̀rẹ̀ sí í fọn ìpè ìkìlọ̀.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Ìhìnrere ìpè agogo tòótọ́ dá lórí ìmọ́lẹ̀ tí a ṣojú rẹ̀ lórí àwo méjì Hábákúkù. Òun ni ìkìlọ̀ sí Laodicea, àti ìkìlọ̀ tí ń fi ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run hàn gbangba. Àríyànjiyàn náà ń pọ̀ sí i títí dé ìbànújẹ àkọ́kọ́, nígbà náà ni ẹ̀ka kan di “àpéjọ àwọn ẹlẹ́gàn,” a sì pe àwọn olùṣọ́ tòótọ́ láti padà sí ìtara fún ìhìnrere náà tí wọ́n ti fihàn tẹ́lẹ̀ kí ìbànújẹ náà tó dé. Bí àwọn olùṣọ́ náà ṣe padà, wọ́n mọ̀ pé wọ́n wà nínú “àkókò ìdúró,” àti pé ìhìnrere tí ó dà bí ẹni pé ó kùnà, ní ti gidi yóò ṣẹ, ṣùgbọ́n gẹ́gẹ́ bí ètò Ọlọ́run. A gbé ìhìnrere náà kalẹ̀ ní àkókò kúkúrú kan (ṣùgbọ́n síbẹ̀síbẹ̀ àkókò kan), àti nígbà tí ìhìnrere náà dé a ṣojú rẹ̀ gẹ́gẹ́ bí ìhìnrere “Igbe Àárín Òru,” èyí tí kì í ṣe nǹkan míì bí kò ṣe ìtẹ̀síwájú agbára ìhìnrere tí ó bẹ̀rẹ̀ sí í gba agbára nígbà tí áńgẹ́lì náà sọ̀kalẹ̀.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Nígbà tí ìránṣẹ́ náà dé, ìyapa láàárín àwọn tí wọ́n ti gba ipò àwọn olùṣọ́ nígbà ìsílẹ̀ áńgẹ́lì náà, àti àwọn tí wọ́n kọ̀ láti gba á, ṣẹ ní kíkún. Ìyapa náà ni ó ń tọ́ka sí àkókò tí a fi èdìdì náà lé orí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì], ṣáájú ìtújáde òjò ìkẹyìn láìsí “ìwọ̀n” tí a fi lé e lórí òjò ìkẹyìn náà tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì náà sọ̀ kalẹ̀.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Ìtàn àwọn Millerites jẹ́ àpèjúwe ti òjò àkókò ìkẹyìn ní àkókò dídì àwọn ẹgbẹ̀rún kan, irinwó lé ní mẹ́rìnlélógójì. Nínú ìtàn náà, ìjàmbá ọ̀rọ̀ Hábákúkù dá lórí ìránṣẹ́ òjò àkókò ìkẹyìn tòótọ́ kan àti èké kan. Pọ́ọ̀lù fi ìdánimọ̀ ẹgbẹ́ kan hàn gẹ́gẹ́ bí àwọn tí wọ́n ní ìfẹ́ sí òtítọ́, àti ẹgbẹ́ kejì gẹ́gẹ́ bí àwọn tí wọ́n gba ìtanrànṣẹ́ alágbára, nítorí pé wọn kò ní ìfẹ́ sí òtítọ́, àti nítorí pé wọ́n ti gba “irọ́” gbọ́.

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Ìṣísẹ̀dá àwọn ọmọlẹ́yìn Miller ṣàpẹẹrẹ ìdàgbàsókè òtítọ́ tí ń pọ̀ sí i nínú ìmọ̀ àti agbára láti “àkókò òpin,” títí lọ dé ìtújáde Ẹ̀mí Mímọ́ ní “Ìkígbe Àárín Òru”. Ìṣísẹ̀dá àwọn ọmọlẹ́yìn Miller dá àwọn àmì ọ̀nà pàtó kan mọ̀ tí wọ́n ní àfíwéra pẹ̀lú ara wọn, bí “àkókò òpin,” “ṣíṣèdásílẹ̀” ìhìnrere náà tí “ìlọsíwájú ìmọ̀” ṣàpẹẹrẹ, “fífúnni ní agbára” sí ìhìnrere náà tí dídẹ̀ angẹli kan sọ̀kalẹ̀ fi àmì sí, “ìdààmú àkọ́kọ́” tí ń mú àkàwé àwọn wúńdíá mẹ́wàá wọlé, ìtújáde Ẹ̀mí Mímọ́ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “Ìkígbe Àárín Òru”, lẹ́yìn náà sì ni “ìdààmú kejì” ìkẹyìn, níbi tí a ti “ti” ilẹ̀kùn ìṣàkóso ìgbà kan, tí a sì “ṣí” ilẹ̀kùn ìṣàkóso ìgbà míràn.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Ọlọ́run ti fi àwọn ìhìn iṣẹ́ Ifihan 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì gbọdọ̀ máa bá èyí tí ó tẹ̀lé lọ ní ìwọ̀n kan náà. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu sọ, ‘mo rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run, ẹni tí ó ní agbára ńlá, a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀.’ Nínú ìtanmọ́lẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìhìn iṣẹ́ mẹ́tẹ̀ẹ̀ta náà ni a so pọ̀.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Ìṣíkiri àwọn Millerite, tí ó ń ṣe àpẹẹrẹ àwọn ìṣíkiri ọgọ́rùn-ún méjìdínlógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì, ni a so pọ̀ mọ́ àwọn àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún àti ọdún ẹgbẹ̀rún méjì ọgọ́rùn-ún márùnlélógún àti ogún nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. “Àkókò òpin,” dé ní ìparí “àkókò méje” ìbínú Ọlọ́run sí ìjọba àríwá Ísírẹ́lì. Ìṣètò ní ìlànà ìfìrànṣẹ́ Miller ní ọdún 1831, dé lẹ́yìn ọdún igba [200] àti ogún [20] lẹ́yìn ìtẹ̀jáde Bíbélì King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Ọ̀gbẹ́ni Miller, gẹ́gẹ́ bí àwọn tí a ti ru jáde nípasẹ̀ ìhìnrere yìí ní àwọn orílẹ̀-èdè mìíràn, ní àkọ́kọ́ rò pé yóò mú iṣẹ́ àyànfúnni rẹ ṣẹ nípa kíkọ̀ àti títẹ̀jáde sínú àwọn ìwé ìròyìn gbogbogbò àti nínú àwọn ìwé pẹlẹbẹ. Ó kọ́kọ́ tẹ àwọn èrò rẹ̀ jáde nínú Vermont Telegraph, ìwé ìròyìn Baptisti kan, tí a tẹ̀ ní Brandon, Vt. Èyí ṣẹlẹ̀ ní ọdún 1831.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Ìṣísẹ̀lẹ̀ àkókò ìparí ti áńgẹ́lì kẹta dé ní ọdún 1989, ní ìparí ọdún mẹ́tàdínlógún lé ní ọgọ́rùn-ún kan láti ìṣọ̀tẹ̀ ti ọdún 1863. “Ọgọ́rùn-ún kan àti mẹ́rìndínlọ́gbọ̀n” jẹ́ àmì “àkókò méje.” Àwọn ìṣísẹ̀lẹ̀ méjèèjì bẹ̀rẹ̀ pẹ̀lú ìmúṣẹ “àkókò méje.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Ìhìn ìṣísẹ̀ angẹli kẹta ni a ṣe ní ìlànà tó dájú ní ọdún 1996, pẹ̀lú ìtẹ̀jáde àtẹ̀wọ́dá àwọn àpilẹ̀kọ kan tí a pè ní, The Time of the End, tí a ti tẹ̀ jáde nínú ìwé ìròyìn kan tí a ń pè ní, Our Firm Foundation. Wọ́n tẹ àwọn àpilẹ̀kọ wọ̀nyẹn jáde lẹ́yìn ọdún ẹgbẹ̀rún méjìlélọ́gọ́rin [220] lẹ́yìn Ìkéde Òmìnira ní 1776. Ìhìn àwọn ìṣísẹ̀ méjèèjì ni a ṣe ní ìlànà tó dájú lẹ́yìn ọdún ẹgbẹ̀rún méjìlélọ́gọ́rin [220] lẹ́yìn ìtàn kan tí ó ní ìsopọ̀ tààrà pẹ̀lú ìhìn tí ó dé ní òpin ọdún ẹgbẹ̀rún méjìlélọ́gọ́rin [220] náà.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Nọ́mbà “ìgbà méjìlélọ́gọ́rin” ń ṣojú ìsopọ̀ (ìdè) láàárín “àwọn ìgbà méje” ìbínú Ọlọ́run sí ìjọba gúúsù ti Júdà, tí ó bẹ̀rẹ̀ ní 677 BC, àti ìbẹ̀rẹ̀ ọdún ẹgbàá mẹ́tàlélọ́gbọ̀n ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá, ní 457 BC. Nọ́mbà ìgbà méjìlélọ́gọ́rin so àwọn àsọtẹ́lẹ̀ méjèèjì pọ̀, a sì gbé àwọn àsọtẹ́lẹ̀ méjèèjì kalẹ̀ pọ̀ nínú àwọn ẹsẹ̀ ìpilẹ̀ Adventism, èyí tí í ṣe Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá. Nínú àwọn ẹsẹ̀ wọ̀nyí, Kristi fi ara rẹ̀ hàn ní ọ̀nà àsọtẹ́lẹ̀ gẹ́gẹ́ bí “mímọ́ kan náà,” èyí tí ó jẹ́ ìtumọ̀ láti inú ọ̀rọ̀ Hébérù náà “Palmoni,” tí ìtumọ̀ rẹ̀ jẹ́ “Olùka Nọ́mbà Alágbàyanu”.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Oníṣírò-Ìyanu náà ṣe àfihàn àwọn ìran méjèèjì tí wọ́n dúró fún àwọn ìlà àsọtẹ́lẹ̀ méjì, nínú ẹsẹ̀ méjèèjì gan-an náà, tí Sister White fi mọ̀ gẹ́gẹ́ bí ọ̀pá àárín Adventism. Ibùdó ìbẹ̀rẹ̀ náà ni a so pọ̀ mọ́ ìmúṣọ̀kan àmì ti ọdún igba [200] àti ogún [20] sí àkókò tí wọ́n ti ṣẹ ní 1844. Habakkuk orí kejì parí pẹ̀lú ẹsẹ̀ ogún, báyìí ni Oníṣírò-Ìyanu náà sì fi samisi nọ́mbà “igba [200] àti ogún [20]” pẹ̀lú ọ̀nà ìṣàpèjúwe mìíràn, nítorí ẹsẹ̀ náà ń sọ ànímọ́ pàtàkì kan di mímọ̀ nípa Ọjọ́ Ètùtù àpèjúwe tòótọ́ tí ó bẹ̀rẹ̀ ní ọjọ́ náà.

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

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

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Àwọn àkókò àsọtẹ́lẹ̀ méjèèjì tí ń ṣojú òpó àárín Adventism, tí Aṣiròyanu Oníkàǹkà fúnra rẹ̀ ṣe ìfihàn wọn ní tààrà, ni a so pọ̀ pẹ̀lú ọdún igba àti ogún méjì, àti pé Jésù (Aṣiròyanu Oníkàǹkà), ẹni tí ó máa ń dá òpin ohun kan mọ̀ pẹ̀lú ìbẹ̀rẹ̀ ohun kan nígbà gbogbo, fi iye igba àti ogún méjì sàmì òpin wọn ní October 22, 1844.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Ìṣípò àkọ́kọ́ angẹli, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìṣípò angẹli kẹta, bẹ̀rẹ̀ ní “àkókò òpin” kan (1798 àti 1989 lẹ́sẹ̀sẹ̀), níbi tí a ti dá “ìgbà méje” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n mọ̀. Àmì ọ̀nà tó tẹ̀lé e nínú àwọn ìtàn méjèèjì ni a fi ìparí ọdún igba márùn-ún lé ogún sàmì, èyí pẹ̀lú jẹ́ àbùdá àsọtẹ́lẹ̀ kan ti “ìgbà méje,” nítorí àwọn ibi ìbẹ̀rẹ̀ ìran méjèèjì (chazon àti mareh) dúró fún àkókò ọdún igba márùn-ún lé ogún tí ó so wọ́n pọ̀.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Ìtẹ̀jáde Bíbélì King James ní ọdún 1611, ìmúlẹ̀ ìhìn-iṣẹ́ Miller ní ọ̀nà òfin gẹ́gẹ́ bí a ti tẹ̀ é jáde nínú ìwé ìròyìn Vermont Telegraph, ìtẹ̀jáde Declaration of Independence, àti ìtẹ̀jáde The Time of the End nínú ìwé ìròyìn Our Firm Foundation, jẹ́ gbogbo wọn ìtẹ̀jáde. Ìbẹ̀rẹ̀ àti òpin àwọn àkókò méjèèjì ti ọ̀ọ́dúnrún méjìlélógún dúró fún ìtẹ̀jáde gẹ́gẹ́ bí àmì ọ̀nà ìtàn. Nọ́mbà “ọ̀ọ́dúnrún méjìlélógún” jẹ́ àpẹẹrẹ ìsopọ̀ àsọtẹ́lẹ̀, a sì so gbogbo ìtẹ̀jáde mẹ́rin náà pọ̀, kì í ṣe nítorí pé wọ́n jẹ́ ìtẹ̀jáde nìkan, ṣùgbọ́n pẹ̀lú nítorí ìhìn náà tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìpọ̀si ìmọ̀” nínú àwọn ìtàn wọn kọ̀ọ̀kan.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Bíbélì ní ọdún 1611 dúró gẹ́gẹ́ bí ìbánisọ̀rọ̀ ìhìnrere láti inú àwọn àgbàlá ọ̀run wá sí ọ̀dọ̀ aráyé. A gbé ìránṣẹ́ Miller kalẹ̀ nínú àyíká àwọn àsọtẹ́lẹ̀ àkókò, àti pé àwọn àwòrán mímọ́ méjèèjì ti Hábákúkù mú kí ó rọrùn láti mọ̀ pé a ṣàpèjúwe ìránṣẹ́ Miller ní àwòrán ojú nípasẹ̀ àwọn ìlà ìtàn. “Vermont” túmọ̀ sí “òkè aláwọ̀ ewe,” àti gẹ́gẹ́ bí ìmísí, “aláwọ̀ ewe” jẹ́ ààmì ìgbàgbọ́.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Àlá yìí fún mi ní ìrètí. Okùn aláwọ̀ ewé náà dúró gẹ́gẹ́ bí ìgbàgbọ́ ní ojú ọkàn mi, ẹwà àti ìrọ̀rùn ìgbẹ́kẹ̀lé nínú Ọlọ́run sì bẹ̀rẹ̀ sí í yọ sí ọkàn mi.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

A sọ ọ̀rọ̀ Miller di mímúlẹ̀ ní ìlànà, a sì gbé e kalẹ̀ láti inú ìjọ olóòótọ́, nítorí “òkè” ní àwọn ọjọ́ ìkẹyìn jẹ́ “ìjọ”.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ ìkẹyìn, pé òkè ilé Olúwa ni a ó fi múlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn àfonífojì lọ; gbogbo orílẹ̀-èdè yóò sì máa ṣàn wá sí i. Àwọn ènìyàn púpọ̀ yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; òun yóò sì kọ́ wa nípa ọ̀nà rẹ̀, àwa yóò sì máa rìn nínú ipa-ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Ìhìnrere ìdánwò tí a ṣe ní ìlànà ti Miller wá láti inú ìjọ olóòótọ́, àti ìtẹ̀jáde tí a ń pè ní The Telegraph dúró fún ìhìn-iṣẹ́ kan láti ọ̀run gẹ́gẹ́ bíi ti Bíbélì King James, nítorí ọ̀rọ̀ náà “telegraph,” tí a dá láti inú ọ̀rọ̀ Giriki méjì, jẹ́ ìhìn-iṣẹ́ láti ibi jíjìn. Ọ̀rọ̀ àkọ́kọ́ (tele) túmọ̀ sí “jìnnà tàbí láti ibi jíjìn,” àti èkejì (grapho), “kọ tàbí ṣàkọsílẹ̀.” Ní ìpapọ̀, wọ́n túmọ̀ sí “láti kọ tàbí fi ránṣẹ́ ní ibi jíjìn.” Ní ọdún 1611, Ọlọ́run, nípasẹ̀ ṣíṣe Bíbélì King James, fi ìhìn-iṣẹ́ Rẹ̀ ránṣẹ́ láti ọ̀run, àti ní òpin ọdún igba [200] àti ogún [20], ìhìn-iṣẹ́ Miller, gẹ́gẹ́ bí a ti kọ́kọ́ ṣe é ní ìlànà ní ọdún 1831 nínú Vermont Telegraph, pẹ̀lú fi ìhìn-iṣẹ́ Ọlọ́run ránṣẹ́ láti ọ̀run. Ìhìn-iṣẹ́ náà ni “ìbísí ìmọ̀” tí a ṣí sílẹ̀ ní “àkókò òpin” ní ọdún 1798, èyí tí ó sì mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta jáde fún ìran náà. Ìtàn yẹn jẹ́ àpẹẹrẹ ìtàn ti Future for America.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Ìkéde Òmìnira ní ọdún 1776 dúró fún ìbẹ̀rẹ̀ ẹranko ayé náà nínú Ìfihàn orí kẹtàlá. Ó dúró fún ìbẹ̀rẹ̀ Orílẹ̀-èdè Amẹ́ríkà, àti nípa bẹ́ẹ̀ ó ń fi ìdínà òmìnira hàn ní òpin Orílẹ̀-èdè Amẹ́ríkà. Ìhìnrere Future for America (gẹ́gẹ́ bí orúkọ náà ti ń tọ́ka sí), ń fi òpin tí a ṣàpẹẹrẹ rẹ̀ nínú ìbẹ̀rẹ̀ hàn pẹ̀lú ìtẹ̀jáde Ìkéde Òmìnira náà. Lẹ́yìn ọdún igba méjìdínlógún [220], ní ọdún 1996, iṣẹ́-ìránṣẹ́ tí ó ti ṣe ìtẹ̀jáde ìwé ìròyìn The Time of the End, gba àjọ-ofin náà tí a ti pe tẹ́lẹ̀ ní Future for America. Ní ọdún náà, ìwé ìròyìn The Time of the End, tí a dá pọ̀ mọ́ àwọn àpilẹ̀kọ tí a ti tẹ̀ jáde nínú ìtẹ̀jáde tí a ń pè ní Our Firm Foundation, ni a tẹ̀ jáde.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Orúkọ iṣẹ́ ìránṣẹ́ náà, Future for America, ń tọ́ka sí ìtàn Ìkéde Òmìnira, nítorí pé ìtẹ̀jáde yẹn ni ó samisi ìbẹ̀rẹ̀ Orílẹ̀-èdè Amẹ́ríkà, àti pé Jésù máa ń fi ìbẹ̀rẹ̀ hàn gẹ́gẹ́ bí àpèjúwe òpin nígbà gbogbo. Àkọlé ìtẹ̀jáde náà, The Time of the End, ń tọ́ka sí “àkókò òpin” ní ọdún 1989, ṣùgbọ́n pẹ̀lú sí òpin àkókò ìdánwò nígbà tí Máíkẹ́lì yóò dìde. Ìhìnrere tí a ṣe ní ọ̀nà ìlànà nínú ìtẹ̀jáde náà (Daniel mọ́kànlá, ẹsẹ̀ ogójì sí márùndínláàádọ́ta), ni a tú èdìdì rẹ̀ sílẹ̀ pẹ̀lú ìwópalẹ̀ Soviet Union ní ọdún 1989 (àkókò òpin), àti àwọn ẹsẹ̀ tí a tú èdìdì wọn sílẹ̀ ń gbé àtòpọ̀ ìtàn kan kalẹ̀ tí ń lọ síwájú láti ọdún 1989 títí dé ẹsẹ̀ kìn-ín-ní orí kejìlá, tí ó sì ń fi Máíkẹ́lì dìde hàn, àti ìpipade àkókò ìdánwò ènìyàn.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Láti ìtẹ̀jáde Ìkéde Òmìnira ní ọdún 1776 títí dé ìtẹ̀jáde ìwé ìròyìn The Time of the End, ó jẹ́ ọdún igba ó lé ogún, ìbẹ̀rẹ̀ àti òpin sì ń sọ nípa àwọn kókó-ẹ̀kọ́ àsọtẹ́lẹ̀ kan náà. Ìtẹ̀jáde The Time of the End ni a ṣàkójọ pẹ̀lú àwọn orí tí a kọ́kọ́ ti tẹ̀ jáde gẹ́gẹ́ bí àpilẹ̀kọ nínú ìtẹ̀jáde Our Firm Foundation, ó sì dúró fún òtítọ́ àsọtẹ́lẹ̀ pé láìdìmọ́ mọ́ àwọn òtítọ́ ìpìlẹ̀ ti ìṣísẹ̀ Millerite (èyí tí í ṣe “our firm foundation”), kò ṣeé ṣe láti lóye “ìmúpọ̀ ìmọ̀” náà ní “àkókò òpin” ní ọdún 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Àmì-ọ̀nà tí a ṣe aṣojú rẹ̀ gẹ́gẹ́ bí “àkókò òpin,” àti àmì-ọ̀nà tí ó ń ṣojú “fífìdí ìránṣẹ́ náà múlẹ̀ ní ìlànà” nínú àwọn ìtàn àfígbáyé tí ó bá ara wọn mu ti ìṣípò àkọ́kọ́ àti ti áńgẹ́lì kẹta, méjèèjì ní àwọn èròjà àsọtẹ́lẹ̀ ti “àkókò méje” ti Lefitiku ogún mẹ́fà. Àmì-ọ̀nà tí ó tẹ̀ lé e nínú àwọn ìtàn àfígbáyé wọ̀nyí ni ìfúnni ní agbára fún ìránṣẹ́ náà gẹ́gẹ́ bí a ti samisi rẹ̀ nípasẹ̀ ìsọ̀kalẹ̀ bóyá ti áńgẹ́lì Ìfihàn mẹ́wàá, ní August 11, 1840, tàbí ti áńgẹ́lì Ìfihàn mẹ́jọlá, ní September 11, 2001. Ìmúṣẹ̀ ègbé kejì ti Ìfihàn orí kẹsàn-án mú áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀, àti ìmúṣẹ̀ ègbé kẹta ti Ìfihàn orí mẹ́wàá mú áńgẹ́lì Ìfihàn orí mẹ́jọlá sọ̀kalẹ̀.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Nínú àwọn ìtàn ìṣẹ̀lẹ̀ tó jọra náà, òjò àìpẹ́ bẹ̀rẹ̀ sí í “tà” ní àkókò tí áńgẹ́lì náà sọ̀kalẹ̀. Ní àkókò náà ni a ti “fi agbára fún” ìránṣẹ́ náà nípa ìmúlẹ̀ṣẹ̀ṣẹ̀ ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀. Fún àwọn Millerite, ó jẹ́ ìdádúró ìṣàkóso gíga Ottoman gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti Islam nípa Ègbé Kejì nínú Ìfihàn orí kẹsàn-án, ẹsẹ̀ kẹẹ̀ẹ́dógún. Fún ìṣipopada àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000], ó jẹ́ “ìbínú àwọn orílẹ̀-èdè,” àsọtẹ́lẹ̀ nípa Islam ti Ègbé Kẹta tí ó wà ní àkókò ìpè keje nínú Ìfihàn mẹ́wàá, ẹsẹ̀ keje, tí a mú ṣẹ nígbà tí a wó àwọn ilé ńlá ńlá ti Ìlú New York lulẹ̀.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Ọ̀kọ̀ọ̀kan àwọn ààmì ọ̀nà pàtàkì nínú àwọn ìtàn tó ń bá ara wọn lọ ní ìsopọ̀ tààrà pẹ̀lú iṣẹ́ Oníka Ìyanu náà, ẹni tí ó fi àmì ìfọwọ́sí Rẹ̀ lé ìbáṣepọ̀ àwọn ìran méjèèjì tí wọ́n ṣàpẹẹrẹ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún àti ẹgbẹ̀rún méjì ẹ̀ẹ́dẹ́gbẹ̀ta ọdún. Àwọn olùṣọ́ àsọtẹ́lẹ̀ tí a gbé dìde nígbà ìsọ̀kalẹ̀ áńgẹ́lì náà fẹ́ ìpè ìkìlọ̀ kan tí ó ní ìránṣẹ́ sí Laodicea nínú, èyí tí, ní ọdún 1856, ní ìsopọ̀ tààrà pẹ̀lú ìṣíṣí ìmọ́lẹ̀ tí ó tóbi jù lọ ti “àkókò méje.” Àmì ọ̀nà àwọn tábìlì méjì ti Habakkuk, tí àtẹ ìṣàwárí àwọn aṣáájú-ọ̀nà ọdún 1843 àti 1850 ṣàpẹẹrẹ, èyí tí àwọn méjèèjì fi “àkókò méje” hàn ní ojú àwòrán, dé láàárín ìsọ̀kalẹ̀ áńgẹ́lì náà àti “ìdààmú àkọ́kọ́” nínú ọ̀kọ̀ọ̀kan àwọn ìtàn tó ń bá ara wọn lọ.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Ààmì ọ̀nà ti “àkókò ìdádúró” náà ní ìsopọ̀ tààrà pẹ̀lú àsọtẹ́lẹ̀ tí ó kùnà ti 1843, èyí tí ó jẹ́ àsọtẹ́lẹ̀ ìmúṣẹ́ àwọn ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta ọdún, àti pẹ̀lú àwọn ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún náà pẹ̀lú. Ìránṣẹ́ Ẹkún Ọ̀gànjọ́ Òru jẹ́ ìdánimọ̀ ìmúṣẹ́ tó súnmọ́lé ti àwọn àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyí. “Ilẹ̀kùn” ìpín ìgbà tí a ti pa ní ààmì ọ̀nà ìkẹyìn náà ń fi ìmúṣẹ́ àwọn àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyí hàn, ó sì ń samisi ibi tí ìpè keje, tàbí ìpè Jubilee, ti bẹ̀rẹ̀ sí í dún. Gbogbo ààmì ọ̀nà nínú ìtàn kọ̀ọ̀kan ní ìsopọ̀ tààrà pẹ̀lú “àwọn ìgbà méje,” àti “àwọn ìgbà méje” náà ni ó dúró gẹ́gẹ́ bí okùn tí ó so àwọn ìtàn méjèèjì pọ̀, àti pé àwọn ìtàn méjèèjì náà ni wọ́n dúró fún ìránṣẹ́ òjò àìpẹ́.

We will continue this study in the next article.

A ó bá a lọ nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, tí wọ́n sì ń ṣàìgbọràn,’ Kristi jẹ́ àpáta ìkùsẹ̀. Ṣùgbọ́n ‘òkúta tí àwọn akẹ́lé kọ̀sílẹ̀, òun náà ni a fi ṣe orí igun ilé.’ Gẹ́gẹ́ bí òkúta tí a kọ̀sílẹ̀ náà, Kristi nínú iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ilẹ̀ ayé ti ru àìka àti ìkà. A ‘kẹ́gàn Rẹ̀, a sì kọ̀ ọ́ sílẹ̀ láàárín ènìyàn; ọkùnrin ìrora, ẹni tí ó mọ ìbànújẹ̀ dáadáa: ... a kẹ́gàn Rẹ̀, a kò sì kà á sí.’ Isaiah 53:3. Ṣùgbọ́n àkókò náà ti sún mọ́lé nígbà tí a ó fi yin ín lógo. Nípa àjíǹde kúrò nínú òkú, a ó fi hàn pé Òun ni ‘Ọmọ Ọlọ́run pẹ̀lú agbára.’ Romans 1:4. Ní ìgbà ìpadàbọ̀ kejì Rẹ̀, a ó fi hàn án gẹ́gẹ́ bí Olúwa ọ̀run àti ayé. Àwọn tí wọ́n fẹ́ kàn án mọ́ àgbélébùú nísinsin yìí yóò mọ̀ ọláńlá Rẹ̀. Níwájú gbogbo àgbáyé, òkúta tí a kọ̀sílẹ̀ yóò di orí igun ilé.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Àti lórí ẹnikẹ́ni tí ó bá ṣubú le lórí, yóò lọ ọ́ níyẹ̀fun.” Àwọn ènìyàn tí wọ́n kọ Kristi sílẹ̀ yóò pẹ́ kó tó rí ìlú wọn àti orílẹ̀-èdè wọn ní ìparun. Ògo wọn yóò fọ́, a ó sì tú u ká bí erùpẹ̀ níwájú afẹ́fẹ́. Kí sì ni ó pa àwọn Júù run? Àpáta náà ni, èyí tí, bí wọ́n bá ti kọ́lé lé e lórí, ì bá jẹ́ ààbò wọn. Ìwà rere Ọlọ́run tí a kẹ́gàn ni, òdodo tí a kọ̀, àánú tí a kà sí ohun tí kò tó nǹkan. Ènìyàn gbé ara wọn dìde ní ìtakò sí Ọlọ́run, gbogbo ohun tí ì bá sì jẹ́ ìgbàlà wọn ni a yí padà sí ìparun wọn. Gbogbo ohun tí Ọlọ́run yàn fún ìyè ni wọ́n rí i pé ó di ikú fún wọn. Nínú bí àwọn Júù ṣe kàn Kristi mọ́ àgbélébùú ni ìparun Jerúsálẹ́mù wà lára. Ẹ̀jẹ̀ tí a ta sí Kalfárì ni ìwọ̀n tí ó rì wọ́n sínú ìparun fún ayé yìí àti fún ayé tí ń bọ̀. Bẹ́ẹ̀ ni yóò rí ní ọjọ́ ńlá ìkẹyìn, nígbà tí ìdájọ́ yóò ṣubú lórí àwọn tí ń kọ oore-ọ̀fẹ́ Ọlọ́run. Nígbà náà ni Kristi, àpáta ìkòsẹ̀ wọn, yóò farahàn sí wọn gẹ́gẹ́ bí òkè tí ń gbẹ̀san. Ògo ojú rẹ̀, èyí tí í ṣe ìyè fún àwọn olódodo, yóò jẹ́ iná tí ń run fún àwọn ènìyàn búburú. Nítorí ìfẹ́ tí a kọ̀, oore-ọ̀fẹ́ tí a kẹ́gàn, ẹlẹ́ṣẹ̀ ni a ó pa run.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Nípasẹ̀ ọ̀pọ̀ àpèjúwe àti ìkìlọ̀ tí a tún-tún ṣe, Jésù fihàn ohun tí yóò jẹ́ àbájáde fún àwọn Júù nínú kíkọ Ọmọ Ọlọ́run sílẹ̀. Nínú ọ̀rọ̀ wọ̀nyí, Ó ń bá gbogbo àwọn ènìyàn ní gbogbo ìran sọ̀rọ̀, àwọn tí wọ́n kọ̀ láti gbà Á gẹ́gẹ́ bí Olùdárapadà wọn. Gbogbo ìkìlọ̀ jẹ́ fún wọn. Tẹ́ńpìlì tí a ti sọ di àìmímọ́, ọmọ aláìgbọ́ràn, àwọn agbẹ́ tí kò ṣe òtítọ́, àwọn akọ́lé tí ń fi ẹ̀gàn kọ́, ní ohun tí ó bá wọn mu nínú ìrírí gbogbo ẹlẹ́ṣẹ̀. Bí kò bá ronúpìwàdà, ìdájọ́ tí wọ́n ṣàpẹẹrẹ ṣáájú yóò jẹ́ tiyẹ̀.” The Desire of Ages, 599, 600.

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