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# Elijah - Number Fourteen

Èlíjà—Nọ́mbà Mẹ́rìnlá

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Ìbámu Àsọtẹ́lẹ̀: Láti ọ̀dọ̀ àwọn Millerite dé Future for America nínú Ẹ̀mí Elijah

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Ní àkókò ìparí ní ọdún 1798, a ṣí ìhìn iṣẹ́-ọtẹ́lẹ̀ ti odò Ulai nínú Dáníẹ́lì orí kẹjọ àti kẹ́sàn-án sílẹ̀, a sì gbé William Miller dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìsúnmọ́ ìdájọ́ Ọlọ́run.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> “Fún William Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ nínú iṣẹ́ ni a fi fún láti wàásù ìkìlọ̀ náà ní Amẹ́ríkà. Orílẹ̀-èdè yìí di àárín gbùngbùn ìgbésẹ̀ ńlá ti Ìbọ̀wọ̀ Àbọ̀ Kristi. Níhìn-ín ni àsọtẹ́lẹ̀ ìránṣẹ́ áńgẹ́lì kìíní ti ní ìmúṣẹ́ rẹ̀ tó taara jùlọ. A gbé àwọn ìkọ̀wé Miller àti àwọn alábàápín iṣẹ́ rẹ̀ lọ sí àwọn ilẹ̀ jíjìn. Ní gbogbo ibi tí àwọn míṣọ́nárì ti ti wọ inú rẹ̀ káàkiri ayé, ni a ti rán ìhìnrere ayọ̀ ti ìpadàbọ̀ Kristi tó súnmọ́. Jìnà sí i, kálẹ̀ sí i ni ìránṣẹ́ ìhìnrere àìnípẹ̀kun náà tàn ka, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé.’” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Ní àkókò òpin ní ọdún 1989, a tú ìránṣẹ́ àsọtẹ́lẹ̀ odò Hiddekel tí ó wà nínú Dáníẹ́lì orí kẹwàá títí dé kejìlá sílẹ̀, a sì gbé Future for America dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìsúnmọ́ ìdájọ́ Ọlọ́run.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Àwọn ọmọ-ẹ̀yìn Miller kéde ìṣíṣí ìdájọ́ náà, Future for America sì ń kéde ìparí ìdájọ́ náà. Ìlànà àsọtẹ́lẹ̀ àwọn ọmọ-ẹ̀yìn Miller ni agbára méjì tí ń ṣe ahoro ti ẹ̀sìn keferi, lẹ́yìn èyí ni ẹ̀sìn Pápá. Ìlànà àsọtẹ́lẹ̀ ti Future for America ni agbára mẹ́ta tí ń ṣe ahoro ti ẹ̀sìn keferi, lẹ́yìn náà ni ẹ̀sìn Pápá, lẹ́yìn èyí sì ni Pùròtẹ́sítáǹtì tí ó ti yà kúrò nínú ìgbàgbọ́ tòótọ́.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Àwọn ọmọlẹ́yìn Miller bẹ̀rẹ̀ gẹ́gẹ́ bí ará Filadẹlfia, wọ́n sì yí padà sí ará Laodikea. Future for America bẹ̀rẹ̀ gẹ́gẹ́ bí ará Laodikea, ó sì ń yí padà sí ará Filadẹlfia. Ìyípadà láti Filadẹlfia sí Laodikea fún àwọn ọmọlẹ́yìn Miller ní ìbáṣepọ̀ pẹ̀lú ikú Elijah àti ìránṣẹ́ rẹ̀ ti ìbúra Mose. Ìyípadà Future for America ní ìbáṣepọ̀ pẹ̀lú ikú àti àjíǹde Elijah àti Mose nínú Ìfihàn mọ́kànlá.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Ní ìbẹ̀rẹ̀ ìdájọ́ ní ọdún 1844, àwọn Millerites ti mú iṣẹ́ Elijah ṣẹ ní Òkè Karmeli. Ní ìparí ìdájọ́, ní òfin Ọjọ́-ìsinmi, ìrìnàjò Future for America yóò ti mú iṣẹ́ Elijah ṣẹ ní Òkè Karmeli. Nínú ìtàn àwọn Millerites, àwọn àmì-ọ̀nà mẹ́ta ti àsọtẹ́lẹ̀ ọdún márùn-ún-dín-lọ́gọ́ta náà tí a fi hàn nínú Isaiah orí keje, ẹsẹ̀ kẹjọ, ni a tún ṣe nígbà tí orílẹ̀-èdè méjì darapọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan láti fi ìwo Pùròtẹ́sítáǹtì ti ẹranko ayé náà ti Ìfihàn mẹ́tàlá kalẹ̀. Nínú ìtàn Future for America, àwọn àmì-ọ̀nà mẹ́ta ti ọdún márùn-ún-dín-lọ́gọ́ta kan náà ni a tún ṣe nígbà tí orílẹ̀-èdè méjì wá papọ̀ láti dá ìwo ti Republicanism tí ń sọ̀rọ̀ bí dragoni sílẹ̀.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Àkọ́kọ́ nínú àwọn àmì ọ̀nà mẹ́ta wọ̀nyẹn nínú ìtàn àsọtẹ́lẹ̀ ti Future for America ni àkókò òpin ní ọdún 1989. Èkejì ni September 11, 2001, àti ẹ̀kẹta yóò jẹ́ òfin Sunday tí ń bọ̀ láìpẹ́. Nínú ìtàn àwọn Millerite, àtòkọ àwọn àmì ọ̀nà tí a dá mọ̀ nínú Isaiah méje ni a yí padà kúrò ní àtòkọ àwọn àmì ọ̀nà nínú ìtàn Isaiah. Nínú ìtàn Future for America, àtòkọ náà bá ìtọ́kasí àkọ́kọ́ sí ọdún mẹ́rìnlélọ́gọ́ta mu, bí ó tilẹ̀ jẹ́ pé ní ìparí kò sí èròjà àkókò kankan mọ́. Láti October 22, 1844, ìlòkànlẹ̀kùn èyíkéyìí ti àkókò àsọtẹ́lẹ̀ jẹ́ ìtànjẹ́ Sátánì.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Ìdálẹ́kọ̀ọ́ àn̄fààní àsọtẹ́lẹ̀ fún dídìmọ́ mọ́ àtòlẹ́sẹẹsẹ àwọn àmì ọ̀nà mẹ́ta gẹ́gẹ́ bí a ti gbé wọ́n kalẹ̀ nínú Isaiah meje, ní ìyàtọ̀ sí àtòlẹ́sẹẹsẹ ìyípadà wọn nínú ìtàn àwọn Millerite, dá lórí, ní apá kan, òfin ìkíní ìdarúkọ. A kọ́kọ́ darúkọ àtòlẹ́sẹẹsẹ ọdún mẹ́rìndínlọ́gọ́rin nínú Isaiah meje, àti bí ó tilẹ̀ jẹ́ pé ohun èlò àkókò ọdún mẹ́rìndínlọ́gọ́rin náà kò sí mọ́, nígbà tí ìmúṣẹ́ ìkẹyìn ti ìtàn àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ pẹ̀lú àwọn ọdún wọ̀nyí bá ṣẹlẹ̀ nínú ìṣísẹ̀ ní ìparí, a ṣì ń dá àwọn àmì ọ̀nà mẹ́ta mọ̀, wọ́n sì pa àtòlẹ́sẹẹsẹ náà mọ́ gẹ́gẹ́ bí ó ti rí nínú ìtàn Isaiah.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Ìdáláre kejì fún pípa ìtòlẹ́sẹẹsẹ àkọ́kọ́ àwọn àmì ọ̀nà mọ́, ni ìbáṣepọ̀ ìtàn àwọn ọmọ ìṣíkiri Miller níbi tí ọdún márùndínláàádọ́ta ti ṣẹ, àti ìtẹ̀síwájú tí ìgbìmọ̀ Miller ní pẹ̀lú ìgbìmọ̀ Future for America. Ìtàn Millerite ni ìbẹ̀rẹ̀, Future for America sì ni òpin.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Ìṣísẹ̀ àwọn Millerite parí ní ọdún 1863, nígbà tí ìjọ Seventh-day Adventist tí a ṣètò ní ìbámu pẹ̀lú òfin bẹ̀rẹ̀. Ní àkókò náà, a mú ojiṣẹ́ Elijah tí ó ti dé ní àkókò òpin ní ọdún 1798, nígbà tí a tú ìran odò Ulai sílẹ̀, dákẹ́, a sì fi èdìdì dì í. Ní ọdún 1989, ní àkókò òpin, nígbà tí a tú ìran odò Hiddekel sílẹ̀, ojiṣẹ́ Elijah padà wá.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Ìdáláre kẹta fún pípa ìtẹ̀síwájú àkọ́kọ́ àwọn àmì-ọ̀nà mọ́, ni a rí nínú ìlà àsọtẹ́lẹ̀ tí ń sọ̀rọ̀ nípa ẹranko ayé àti ìwo rẹ̀ méjì. Nínú ìtàn àwọn ọmọlẹ́yìn Miller, orílẹ̀-èdè méjì ni a so pọ̀ láti dá ìwo Pùròtẹ́sítáǹtì sílẹ̀. Nínú ìtàn Future for America, ìwo méjì ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti ti Repọ́blíkà apẹ̀yìndà ni a ó so pọ̀ láti dá orílẹ̀-èdè kan náà sílẹ̀, èyí tí ó jẹ́ “àwòrán ti,” àti pẹ̀lú “àwòrán sí” ẹranko náà. Àwọn orílẹ̀-èdè méjì tí ó ń bọ̀ papọ̀ nínú ìtàn ìparí láti dá ìwo kan ṣoṣo ti ìjọ àti ìjọba sílẹ̀, dé sí ìmúṣẹ yẹn ní òfin Ọjọ́ Ìsinmi.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Nígbà tí àwòrán ẹranko náà bá ti dàgbà dé ìpípé, ìparí rẹ̀ ni a jẹ́rìí sí nípasẹ̀ agbára rẹ̀ láti gbé òfin Ọjọ́ Àìkú kọjá. Ìdàgbàsókè àwòrán náà jẹ́ ìlànà àkókò, ṣùgbọ́n àmì ẹranko náà jẹ́ ojú-ìsẹ̀lẹ̀ kan ní àkókò. Àkókò ìdàgbàsókè àwòrán náà ni a ṣàfihàn nípasẹ̀ ọdún mẹ́rìndínlọ́gọ́rin tí a fi kọ tẹ́ńpìlì náà láti 1798 sí 1844. Iwo Republicani ń gbé tẹ́ńpìlì ẹ̀sìn-òṣèlú kalẹ̀ ní àkókò tí àwòrán ẹranko náà ń dàgbàsókè.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Ìdàgbàsókè àwòrán ẹranko náà bẹ̀rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ ní ọjọ́ kẹ́tàlá, oṣù Kẹsàn-án, ọdún 2001. Ìpẹ̀yà náà ṣàmìsí ìfarahàn Ofin Patriot, èyí tí ó ṣàmìsí ìyípadà nínú òfin Òfin-Ìpilẹ̀ láti inú ìpìlẹ̀ òfin Gẹ̀ẹ́sì sí inú ìpìlẹ̀ òfin Romu. Òfin Gẹ̀ẹ́sì dá lórí ìlànà pé ènìyàn jẹ́ aláìlẹ́bi títí a fi fi ẹ̀sùn rẹ̀ hàn gbangba, àti pé òfin Romu dá lórí ìlànà pé ènìyàn jẹ́ ẹni ẹlẹ́bi títí a fi fi hàn pé aláìlẹ́bi ni.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Tẹ́ńpìlì òṣèlú tí a gbé kalẹ̀ láti September 11, 2001 títí dé òfin Ọjọ́ Àìkú ni a tún fi hàn nípasẹ̀ ìdásílẹ̀ àwòrán ẹranko náà. Àkókò àsọtẹ́lẹ̀ kò tún ṣe ìlò mọ́, nítorí náà ọdún mẹ́rìndínlọ́gbọ̀n [46] tí ìwo Protestanti fi kọ tẹ́ńpìlì ẹ̀mí náà, ń ṣàpẹẹrẹ àkókò kan, kì í ṣe ojú ìṣẹ̀lẹ̀ kan ṣoṣo nínú àkókò, nígbà tí ìwo Republicanism gbé tẹ́ńpìlì ẹ̀sìn-òṣèlú rẹ̀ kalẹ̀.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Àwọn ìdáláre pàtàkì mẹ́ta fún lílo àtẹ̀le kan náà ti àwọn àmì ọ̀nà mẹ́ta ti ọdún márùndínlọ́gọ́ta tí a ṣàfihàn nínú Isaiah meje ni wọ̀nyí; àkọ́kọ́, òfin ìkọ́kọ́ ìtànúkọ́kọ́; 742 BC, 723 BC àti 677 BC, nítorí náà ọdún mọ́kàndínlógún tí ọdún mẹ́rìndínlọ́gójì tẹ̀ lé. Ó jẹ́ ìdìpọ̀ òdì ní ìtàn àwọn Millerite; 1798, 1844 àti 1863, nítorí náà ọdún mẹ́rìndínlọ́gójì tí ọdún mọ́kàndínlógún tẹ̀ lé.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Ìdáláre kejì ni ìtẹ̀síwájú ìhìnrere nípa ipa àti iṣẹ́ Èlíjà. Èlíjà dé ní àkókò òpin ní ọdún 1798, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀ (Dáníẹ́lì 8:14), lẹ́yìn náà ó sì dé sí ìjàkadì lórí Òkè Kámẹ́lì láti ọdún 1840 sí 1844, a sì wá fi èdìdì dì í mọ́ ẹ̀kọ́-ìmọ̀ nípa àṣà àti ìtàn-àtọwọ́dọwọ́ ní ọdún 1863. Èlíjà tún dé ní àkókò òpin ní ọdún 1989, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀. Ní ọ̀nà àsọtẹ́lẹ̀ ó rìn dé Oṣù Kẹ́sàn-án ọjọ́ 11, 2001, níbi tí ìjàkadì Òkè Kámẹ́lì ti bẹ̀rẹ̀, láti parí ní òfin Sunday tí ó ń bọ̀ láìpẹ́. Ìtẹ̀síwájú ipa àti iṣẹ́ Èlíjà ń fi agbára mú àtòpọ̀ àwọn àmì ọ̀nà tí a dá mọ̀ nínú Aísáyà méje.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Àyíká àwọn ìwo méjì ti ẹranko ilẹ̀ náà fi hàn pé àwọn ìwo méjèèjì yípadà láti ọ̀dọ̀ agbára méjì sí ọ̀kan, ọ̀kan ní ìbẹ̀rẹ̀ àti ọ̀kan ní ìparí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nígbà tí a bá kó àwọn igi méjì jọ, yálà ti ìbẹ̀rẹ̀ tàbí ti ìparí, tí a sì so wọ́n pọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan, a ń ṣàfihàn wọn gẹ́gẹ́ bí ẹni pé wọ́n ń kọ tẹ́ńpìlì ẹ̀mí ní ìbẹ̀rẹ̀ tàbí gẹ́gẹ́ bí tẹ́ńpìlì ẹ̀mí ẹ̀sìn àti ìṣèlú ní ìparí. Tẹ́ńpìlì èké náà jẹ́ àwòrán tẹ́ńpìlì póòpù, níbi tí póòpù ti jókòó sínú tẹ́ńpìlì Ọlọ́run tí ó sì ń kéde ara rẹ̀ pé òun ni Ọlọ́run.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ gẹ́gẹ́ bí dragoni nípa òfin ọjọ́ Àìkú, yóò jẹ́ pé ó ń mú àwòrán náà gan-an ṣẹ, nítorí pé yóò ti kọ tẹ́ńpìlì èké kan níbi tí ìjọ àti ìpínlẹ̀ yóò ti darapọ̀ sí ọ̀pá kan, ìjọ yóò sì wà ní ìṣàkóso ìbáṣepọ̀ náà.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Nínú Aísáyà orí keje, wòlíì Aísáyà mú ọmọ rẹ̀ lọ láti kéde ìránṣẹ́ náà fún ọba Ahasi lẹ́gbẹ̀ẹ́ ọ̀nà amúnisọ̀ omi adágún òkè, níbi pápá alágbà.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Nígbà náà ni Olúwa sọ fún Isaiah pé, “Lọ báyìí láti lọ pàdé Ahaz, ìwọ àti Shearjashub ọmọ rẹ, ní òpin ọ̀nà omi adágún òkè, ní ojú ọ̀nà pápá alágbà-fúnfun.” Isaiah 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Ọ̀rọ̀ náà “shearjashub” túmọ̀ sí “àkókù yóò padà.” Àkókù ìgbìmọ̀ ìbẹ̀rẹ̀ àwọn Millerites padà wá nínú ìgbìmọ̀ Future for America ní ọdún 1989. Isaiah àti ọmọ rẹ̀ dúró fún ìbẹ̀rẹ̀ àti òpin kan, nípasẹ̀ ìbáṣepọ̀ wọn gẹ́gẹ́ bí baba àti ọmọ. Wọ́n ń fi ẹ̀mí Elijah hàn, ẹni tí ó ní láti yí ọkàn àwọn baba sí ọ̀dọ̀ àwọn ọmọ àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba. Isaiah ń kéde ìfiranṣẹ́ Elijah fún ọba búburú náà, Ahaz. Láàárín àwọn iṣẹ́ búburú mìíràn, Ahaz ni a mọ̀ fún pípa àwọn iṣẹ́ ìjọsìn ibi mímọ́ náà tì àti fún kíkọ àdàkọ tẹ́ńpìlì Assyria kan sí ipò rẹ̀.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ahasi jẹ́ ọmọ ọdún méjìlélógún nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jẹ ọba ọdún mẹ́rìndínlógún ní Jerusalẹmu; kò sì ṣe èyí tí ó tọ́ ní ojú Olúwa Ọlọ́run rẹ̀, gẹ́gẹ́ bí Dafidi baba rẹ̀. Ṣùgbọ́n ó rìn ní ọ̀nà àwọn ọba Israẹli, bẹ́ẹ̀ ni ó jẹ́ kí ọmọ rẹ̀ kọjá nípasẹ̀ iná, gẹ́gẹ́ bí ìríra àwọn aláìlèdè, tí Olúwa lé jáde níwájú àwọn ọmọ Israẹli. Ó sì ń rú ẹbọ, ó sì ń sun tùràrí lórí àwọn ibi gíga, àti lórí àwọn òkè kéékèèké, àti lábẹ́ gbogbo igi tútù. Nígbà náà ni Resini ọba Siria àti Peka ọmọ Remaliah ọba Israẹli gòkè lọ sí Jerusalẹmu láti jagun; wọ́n sì dó tì Ahasi, ṣùgbọ́n wọn kò lè borí i. Ní àkókò náà Resini ọba Siria tún gba Elati padà fún Siria, ó sì lé àwọn Júù kúrò ní Elati; àwọn ará Siria sì wá sí Elati, wọ́n sì gbé ibẹ̀ títí di òní yìí. Nítorí náà Ahasi rán àwọn ìránṣẹ́ sí Tiglat-pileseri ọba Asiria, ó ní, Èmi ni ìránṣẹ́ rẹ àti ọmọ rẹ: gòkè wá, kí o sì gbà mí lọ́wọ́ ọba Siria, àti lọ́wọ́ ọba Israẹli, tí wọ́n dìde sí mi. Ahasi sì mú fàdákà àti wúrà tí a rí nínú ilé Olúwa, àti nínú àwọn ìṣúra ilé ọba, ó sì rán án gẹ́gẹ́ bí ẹ̀bùn sí ọba Asiria. Ọba Asiria sì fetí sí i: nítorí ọba Asiria gòkè lọ sí Damasku, ó sì mú un, ó sì kó àwọn ènìyàn rẹ̀ ní ìgbèkùn lọ sí Kiri, ó sì pa Resini. Ọba Ahasi sì lọ sí Damasku láti pàdé Tiglat-pileseri ọba Asiria, ó sì rí pẹpẹ kan tí ó wà ní Damasku: ọba Ahasi sì rán àwòrán pẹpẹ náà sí Uriya àlùfáà, àti àpẹrẹ rẹ̀, gẹ́gẹ́ bí gbogbo iṣẹ́ ọnà rẹ̀. Uriya àlùfáà sì kọ pẹpẹ náà gẹ́gẹ́ bí gbogbo ohun tí ọba Ahasi ti rán láti Damasku wá: bẹ́ẹ̀ ni Uriya àlùfáà ṣe é títí di ìgbà tí ọba Ahasi fi dé láti Damasku. Nígbà tí ọba sì ti dé láti Damasku, ọba rí pẹpẹ náà: ọba sì sún mọ́ pẹpẹ náà, ó sì rú ẹbọ lórí rẹ̀. Ó sì sun ẹbọ sísun rẹ̀ àti ẹbọ oúnjẹ rẹ̀, ó sì da ẹbọ mímu rẹ̀ jáde, ó sì wọn ẹ̀jẹ̀ àwọn ẹbọ àlàáfíà rẹ̀ sórí pẹpẹ náà. Ó tún mú pẹpẹ idẹ tí ó wà níwájú Olúwa kúrò ní iwájú ilé náà, láàrín pẹpẹ náà àti ilé Olúwa, ó sì fi í sí apá àríwá pẹpẹ náà. Ọba Ahasi sì pa Uriya àlùfáà láṣẹ pé, Lórí pẹpẹ ńlá ni kí o ti sun ẹbọ sísun òwúrọ̀, àti ẹbọ oúnjẹ alẹ́, àti ẹbọ sísun ọba, àti ẹbọ oúnjẹ rẹ̀, pẹ̀lú ẹbọ sísun gbogbo àwọn ènìyàn ilẹ̀ náà, àti ẹbọ oúnjẹ wọn, àti àwọn ẹbọ mímu wọn; kí o sì wọn gbogbo ẹ̀jẹ̀ ẹbọ sísun sórí rẹ̀, àti gbogbo ẹ̀jẹ̀ ẹbọ náà: ṣùgbọ́n pẹpẹ idẹ yóò jẹ́ fún mi láti fi wádìí níbẹ̀. Bẹ́ẹ̀ ni Uriya àlùfáà ṣe, gẹ́gẹ́ bí gbogbo ohun tí ọba Ahasi pa láṣẹ. Ọba Ahasi sì gé àwọn ẹ̀gbẹ́ àwọn ìtẹ́ náà kúrò, ó sì yọ abọ omi kúrò lórí wọn; ó sì sọ Òkun náà kalẹ̀ kúrò lórí àwọn màlúù idẹ tí ó wà lábẹ́ rẹ̀, ó sì fi í sórí pèpéle òkúta. Àti ibùsùn ìbòrí fún ọjọ́ ìsinmi tí wọ́n ti kọ nínú ilé náà, àti ọ̀nà ìwọlé ọba níta, ni ó yí padà kúrò ní ilé Olúwa nítorí ọba Asiria. 2 Àwọn Ọba 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Ọba Áṣíríà dúró fún ọba àríwá, ẹni tí ó jẹ́ àmì ìṣàpẹẹrẹ ti ìjọ papacy. Ọba búburú Áhásì ni olórí gidi ti Júdà, ilẹ̀ ògo gidi náà. Nígbà tí Aísáyà àti ọmọ rẹ̀ pàdé rẹ̀ lẹ́gbẹ̀ẹ́ òpópónà omi adágún òkè ní pápá ọlọ́fọ̀, pẹ̀lú ìhìnrere pé ìyókù kan yóò padà, ọba búburú náà wà nínú ìpẹ̀yà ogun abẹ́lé láàárín àríwá àti gúúsù. Nínú ìpẹ̀yà náà, ó kọ ìhìnrere tí Ọlọ́run fi ránṣẹ́ sí i nípasẹ̀ wòlíì Aísáyà, ó sì tọ̀ sí ọba gidi ti àríwá láti wá ààbò.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Àyíká tí Isaiah orí keje ṣàfihàn ni ti aṣáájú kan ti ilẹ̀ ògo ti ẹ̀mí, ẹni tí ó na ọwọ́ rẹ̀ sí ọ́fíìsì Póòpù fún àdéhùn ní àkókò ogun abẹ́lé, dípò kí ó na ọwọ́ rẹ̀ sí Ọlọ́run. Ìṣọ̀tẹ̀ Ahasi sí Ọlọ́run ni a ṣojú rẹ̀ nípa bí ó ṣe lọ sí ọba àríwá, tí ó sì ṣe àwòrán tẹ́ńpìlì ọlọ́run ọba àríwá náà, tí ó sì rán àwòrán tẹ́ńpìlì náà sí àlùfáà àgbà ní Jerúsálẹmu, ẹni tí ó sì gbé ẹ̀dà kejì ti tẹ́ńpìlì èké náà kalẹ̀ nínú ilẹ̀ mímọ́ ti ibi mímọ́ Ọlọ́run. Ọba búburú Ahasi dúró fún ìjọba, ìfọwọ́sowọ́pọ̀ àlùfáà àgbà náà sì dúró fún ìdapọ̀ ìjọ àti ìjọba.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Ìṣọ̀tẹ̀ gidi yẹn ń ṣojú ìṣọ̀tẹ̀ aṣáájú ilẹ̀ ológo ti ẹ̀mí, ẹni tí ó tún àṣẹ ìjọsìn ti páápà múlẹ̀ ṣe (ọba àríwá), tí ó sì ti ìjọsìn tòótọ́ ti ibi mímọ́ Ọlọ́run pa. Ìṣọ̀tẹ̀ Ahasi ń ṣojú aṣáájú ilẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, tí ń gbé tẹ́ńpìlì àròpọ̀ró kalẹ̀ ní ilẹ̀ ológo, tí ó jẹ́ àdàkọ tẹ́ńpìlì ọba àríwá.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Àkópọ̀ àsọtẹ́lẹ̀ Isaiah méje ń ṣàpẹẹrẹ ìbẹ̀rẹ̀ ọdún márùn-ún-dín-lọ́gọ́rin ti ẹranko ilẹ̀ ayé, àti ní pàtàkì jù lọ àkókò òpin ẹranko ilẹ̀ ayé. Ìmọ̀lẹ̀ púpọ̀ wà láti kó jọ láti inú àkópọ̀ àsọtẹ́lẹ̀ Isaiah méje, ṣùgbọ́n ní àkókò yìí, ohun tí a kàn ń lò ni ìlànà náà pé Kristi ń fi ìbẹ̀rẹ̀ ohun kan ṣàfihàn òpin ohun kan. A ń ṣe ìlò yìí níbí, kì í ṣe púpọ̀ torí láti walẹ̀ jinlẹ̀ sínú àwọn ìtẹ̀síwájú àti àbájáde àkópọ̀ ìtàn Isaiah méje. A ń fi hàn pé nígbà tí ìwo ìsàlẹ̀ olóṣèlú Republikani tí ó ti ṣọ̀tẹ̀ bá darapọ̀ mọ́ ìwo ìsàlẹ̀ Pírótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, ó jẹ́ àfihàn ìkọ́lé tẹ́ńpìlì èké kan.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Ìdásílẹ̀ tẹ́ńpìlì èké náà, tí a ṣe ní àwòrán tẹ́ńpìlì ọba àríwá, ń ṣàpẹẹrẹ ìtàn nígbà tí a dá ère ẹranko náà sílẹ̀, ó sì jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu àyànmọ́ wọn títí ayé.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Oluwa ti fi hàn mí ní kedere pé a ó dá àwòrán ẹranko náà sílẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu àyànmọ́ wọn títí ayé.”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Eyi ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó ti fi hàn pé wọ́n jẹ́ olóòtítọ́ sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábáàtì èké, yóò wà lábẹ́ àsíá Oluwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀, tí wọ́n sì gba sábáàtì ọjọ́ Àìkú, wọn yóò gba àmì ẹranko náà” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

Àwọn Adventist Ọjọ́-Ìsinmi Keje, tí wọ́n jẹ́ “àwọn ènìyàn Ọlọ́run” ti Laodicea, ní “ìdánwò ńlá” kan tí ó ń ṣẹlẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí. Ó jẹ́ “ìdánwò” tí wọ́n gbọ́dọ̀ kọjá “kí a tó fi èdìdì dì wọ́n.” Èdìdì Ọlọ́run àti ìparí àkókò oore-ọ̀fẹ́ ń ṣẹlẹ̀ nígbà òfin Ọjọ́-Àìkú. Ìdásílẹ̀ ère ẹranko náà ń ṣẹlẹ̀ ní àkókò kan tí ó ń tọ́ sí òfin Ọjọ́-Àìkú, tí ó sì dé ìparí rẹ̀ níbẹ̀. Ère ẹranko náà àti ìdásílẹ̀ rẹ̀ jẹ́ òtítọ́ kan tí yóò pinnu àyànmọ́ wa àìnípẹ̀kun. A ti fi ìdásílẹ̀ ère náà hàn gẹ́gẹ́ bí ìsopọ̀ ọ̀pá méjì láti sọ wọ́n di orílẹ̀-èdè kan. Ìsopọ̀ ọ̀pá méjì náà ṣẹlẹ̀ ní ìbẹ̀rẹ̀ ìtàn Orílẹ̀-Èdè Amẹ́ríkà, ó sì tún ṣẹlẹ̀ ní ìparí rẹ̀. Ọ̀pá méjì ni a so pọ̀ ní ìbẹ̀rẹ̀ láti fi mú ìwo Protestantì dúró, àti ọ̀pá méjì ni a tún so pọ̀ ní ìparí láti fi mú ìwo Republicanì dúró.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Ní ìbẹ̀rẹ̀ ìtàn láti 1798 sí 1844, a gbé tẹ́ńpìlì ìwo Pùrótẹ́sítáǹtì náà kalẹ̀. Ọdún mọ́kàndínlógún lẹ́yìn náà, ààrẹ Répùblíkà àkọ́kọ́ ti ìwo Répùblíkà sọ̀rọ̀ bí ọmọ-àgùntàn, ó sì bẹ̀rẹ̀ ìlànà ìtúsílẹ̀ àwọn ẹrú; ṣùgbọ́n ó ná ẹ̀mí rẹ̀. Ọmọ-Àgùntàn Ọlọ́run kú lórí àgbélébùú láti tú aráyé sílẹ̀ kúrò nínú ẹrú ẹ̀ṣẹ̀, ṣùgbọ́n ó ná ẹ̀mí rẹ̀. Àgbélébùú ni Ìkéde Ìtúsílẹ̀. Nínú ìtàn náà níbi tí ìwo Répùblíkà ti ń tú àwọn ẹrú sílẹ̀, ìwo Pùrótẹ́sítáǹtì kọ àsọtẹ́lẹ̀ ẹrú náà. Nínú ìtàn òfin Ọjọ́-Àìkú, nígbà tí ìwo Répùblíkà ń tún ẹrú ẹ̀mí gbé kalẹ̀, ìwo Pùrótẹ́sítáǹtì yóò máa kéde ìránṣẹ́ tí ń sọ àwọn ìgbèkùn di òmìnira.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Ààrẹ tó gbẹ̀yìn ti ìwo Oloṣèlú Olómìnira ẹranko ayé yóò sọ̀rọ̀ bí dragoni, àti nígbà tí ó bá ṣe bẹ́ẹ̀, a ó gbé ìwo Pùròtẹ́sítáǹtì tòótọ́ ga gẹ́gẹ́ bí àsíá. A ṣe àfihàn èyí nínú àwọn ìwo méjì ti Ilẹ̀ Ọba Mẹ́dò-Pérṣíà ti gidi àti ti ẹ̀mí. Ilẹ̀ Ọba Mẹ́dò-Pérṣíà ti gidi ni ìjọba kejì nínú àsọtẹ́lẹ̀ Bíbélì, àti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ni Ilẹ̀ Ọba Mẹ́dò-Pérṣíà ti ẹ̀mí. Nínú ìwé Dáníẹ́lì, àgbò akọ Mẹ́dò-Pérṣíà ní àwọn ìwo méjì, gẹ́gẹ́ bí Orílẹ̀-Èdè Amẹ́ríkà náà ṣe ní, ṣùgbọ́n ìwo kejì náà jáde ní ìkẹyìn.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nígbà náà ni mo gbé ojú mi sókè, mo sì rí i; sì kíyèsí i, àgbò akọ kan dúró níwájú odò, ó ní ìwo méjì: àwọn ìwo méjèèjì sì ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, àti pé èyí tí ó ga jù ni ó hù jáde lẹ́yìn. Danieli 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Nínú ìtàn wòlíì ti ẹranko ayé àti ìwo rẹ̀ méjèèjì, a kọ́kọ́ dá ìwo Pùrótẹ́sítáǹtì mọ̀, ṣùgbọ́n dípò kí ó gòkè lọ kí ó sì parí iṣẹ́ náà, ó sá padà sínú aginjù ìfọ́jú Laodíkea. Nínú ìtàn náà nígbà tí ìwo Republikani sọ̀rọ̀ bí dragoni, tí ó sì fi òfin Ọjọ́ Ìsinmi Sọ́ńdè tí ń bọ̀ láìpẹ́ kalẹ̀, nígbà náà ni a ó gbé ìwo Pùrótẹ́sítáǹtì tòótọ́ sókè níkẹyìn gẹ́gẹ́ bí àsíá. Àwọn Adventisti Ọjọ́ Keje ti Laodíkea nìkan tí wọ́n bá mọ ìdánwò tí a ṣàpẹẹrẹ rẹ̀ nínú ìdásílẹ̀ àwòrán ẹranko náà ni yóò gba èdìdì Ọlọ́run nígbà tí àkókò oore-ọ̀fẹ́ bá dópin. Ìránṣẹ́ tí ń fi ìlànà ìdánwò yìí hàn ni a ti ń tú sílẹ̀ nísinsìnyí fún ẹnikẹ́ni tí ó bá fẹ́ rí àǹfààní gbà nípasẹ̀ rẹ̀.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Ẹliya sì tọ̀ gbogbo ènìyàn wá, ó sì wí pé, “Yóò ti pé tó mélòó ni ẹ̀yin yóò fi ń yíyemeji láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tẹ̀lé e; ṣùgbọ́n bí Báálì bá jẹ́ bẹ́ẹ̀, ẹ máa tẹ̀lé e.” Ṣùgbọ́n àwọn ènìyàn kò dá a lóhùn ọ̀rọ̀ kan. 1 Ọba 18:21.

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