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# Future for America and July 18, 2020 - Number Six

Ọjọ́ Ọ̀la fún Amẹ́ríkà àti Ọjọ́ Kejìdínlógún, Oṣù Keje, Ọdún 2020 - Nọ́mbà Mẹ́fà

The Ensign

Àmì Orílẹ̀-èdè náà

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àti ààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ìbẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsànmà kan; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Lẹ́yìn tí a ti tẹ Eliijah àti Mose mọ́lẹ̀ ní òpópónà, wọ́n gba Olùtùnú, lẹ́yìn náà wọ́n sì dúró lórí ẹsẹ̀ wọn. Àfonífojì àwọn egungun ní inú ìran Esekiẹli kọ́kọ́ gbọ́ ariwo, lẹ́yìn náà wọ́n ní ìrírí ìmìtìtì, ṣùgbọ́n wọ́n ṣì wà láìní ẹ̀mí.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Nítorí náà mo sọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pa á láṣẹ fún mi; bí mo sì ti ń sọtẹ́lẹ̀, ariwo kan wà, sì kíyèsi i, ìgbọǹrìn kan sì wà, àwọn egungun náà sì kóra wọn jọ, egungun sí egungun tirẹ̀. Nígbà tí mo sì wò, kíyèsi i, àwọn iṣan àti ẹran wá sórí wọn, awọ ara sì bò wọ́n lókè: ṣùgbọ́n ẹ̀mí kò sí nínú wọn. Esekiẹli 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Nígbà tí a bá ti tún àwọn ara náà ṣe, wọ́n yóò gbọ́ ìhìn iṣẹ́ àwọn ẹ̀fúùfù mẹ́rin náà.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Nígbà náà ni ó sọ fún mi pé, Sọ̀rọ̀ àsọtẹ́lẹ̀ sí afẹ́fẹ́, sọ̀rọ̀ àsọtẹ́lẹ̀, ọmọ ènìyàn, kí o sì wí fún afẹ́fẹ́ pé, Báyìí ni Olúwa Ọlọ́run wí; Wá láti inú afẹ́fẹ́ mẹ́rin, ìwọ èémí, kí o sì mí sórí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè. Nítorí náà mo sọ̀rọ̀ àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pàṣẹ fún mi, èémí náà sì wọ inú wọn, wọ́n sì yè, wọ́n sì dúró lórí ẹsẹ̀ wọn, gẹ́gẹ́ bí ogun ńlá tí ó pọ̀ gidigidi. Esekiẹli 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Gbogbo àwọn wòlíì ń tọ́ka sí òpin ayé, nítorí náà ìpínrọ̀ láti inú Ìsíkíẹ́lì mú ìṣòro kan wá fún àwọn tí ó fẹ́ yẹra fún ìhìn àwọn wòlíì méjì ti Ìṣípayá orí kọkànlá. Dájúdájú, fún àwọn tí ó fẹ́ kọ ìhìn náà, irọ̀ tí ó rọrùn jùlọ tí wọ́n lè sọ fún ara wọn ni pé Ìṣípayá orí kọkànlá jẹ́ ìtàn lásán tí ó ṣojú Ìyíká Faranse, àti pé kò ní ìlò kankan sí òpin ayé. Ṣùgbọ́n bí o bá gba ìpìlẹ̀ yìí pé àní Ìṣípayá orí kọkànlá náà ń tọ́ka sí òpin ayé, nígbà náà o gbọdọ̀ mú un bá ara rẹ̀ mu pé ẹgbẹ́ ọmọ-ogun alágbára náà ní òpin ayé, tí ó ń gbé ìhìn áńgẹ́lì kẹta kalẹ̀ nínú igbe ńlá, ni a fi hàn gẹ́gẹ́ bí ẹni pé wọ́n ti kú tí a sì jí wọn dìde kí wọ́n tó dìde gẹ́gẹ́ bí ọmọ-ogun Ọlọ́run.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí ni gbogbo ilé Israẹli: kíyèsí i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti ṣègbé: a ti gé wa kúrò ní ti apá wa. Nítorí náà, sọtẹ́lẹ̀, kí o sì wí fún wọn pé, Báyìí ni Oluwa Ọlọ́run wí; Kíyèsí i, ẹ̀yin ènìyàn mi, èmi yóò ṣí ibojì yín, èmi yóò sì mú yín gòkè wá jáde nínú ibojì yín, èmi yóò sì mú yín wọ ilẹ̀ Israẹli. Ẹ ó sì mọ̀ pé èmi ni Oluwa, nígbà tí mo bá ti ṣí ibojì yín, ẹ̀yin ènìyàn mi, tí mo sì mú yín gòkè wá jáde nínú ibojì yín, tí èmi yóò sì fi Ẹ̀mí mi sínú yín, ẹ ó sì yè, èmi yóò sì gbé yín kalẹ̀ sí ilẹ̀ yín tìkára yín: nígbà náà ni ẹ ó mọ̀ pé èmi Oluwa ni mo ti sọ ọ́, tí mo sì ti ṣe é, ni Oluwa wí. Hesekieli 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kristi gòkè lọ sí ọ̀run pẹ̀lú àwọsánmà, yóò sì padà wá pẹ̀lú àwọsánmà; àwọn àwọsánmà náà sì dúró fún àwọn angẹli. Mósè àti Élíjà gòkè lọ sí ọ̀run nínú àwọsánmà kan tí ó dúró fún ìhìn iṣẹ́ angẹli kẹta tí ń fò ní àárín ọ̀run ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Mósè àti Élíjà gòkè lọ sí ọ̀run ní àkókò òfin Ọjọ́ Àìkú ní ìbáṣepọ̀ pẹ̀lú ìhìn iṣẹ́ kan nípa Íslámù.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Aísáyà ṣàfihàn púpọ̀ nínú àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú ìtàn yìí, àti nínú gbolóhùn kan náà gan-an tí Jésù tọ́ka sí láti fi dá iṣẹ́ Rẹ̀ mọ̀. Ó lo àwọn wòlíì Élíjà àti Élíṣà gẹ́gẹ́ bí àpẹẹrẹ ìránṣẹ́ wòlíì kan tí àwọn ènìyàn orílẹ̀-èdè tirẹ̀ kò gbà, èyí sì mú kí àwọn ti ìjọ ní Násárẹ́tì bínú lẹ́sẹ̀kẹsẹ̀, wọ́n sì wá ọ̀nà láti pa á.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Ẹ̀mí Olúwa Ọlọ́run wà lórí mi; nítorí Olúwa ti fi òróró yàn mí láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó ti rán mi láti di ọkàn àwọn oníbàjẹ́ mọ́ra, láti kéde òmìnira fún àwọn ìgbèkùn, àti ìṣípayá ilé ẹ̀wọ̀n fún àwọn tí a dè; Láti kéde ọdún ìtẹ́wọ́gbà Olúwa, àti ọjọ́ ẹ̀san Ọlọ́run wa; láti tù gbogbo àwọn tí ń ṣọ̀fọ̀ nínú; Láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà rọ́pò eérú fún wọn, òróró ayọ̀ rọ́pò ṣọ̀fọ̀, aṣọ ìyìn rọ́pò ẹ̀mí ìrẹ̀wẹ̀sì; kí a lè máa pè wọ́n ní igi òdodo, ohun ìgbín Olúwa, kí a lè yìn ín lógo. Wọ́n yóò sì tún àwọn ahoro ìgbàanì kọ́, wọ́n yóò gbé àwọn ibi ìdahoro àtijọ́ dìde, wọ́n yóò sì tún àwọn ìlú tí a ti pa run ṣe, àwọn ìdahoro ọ̀pọ̀lọpọ̀ ìran. Àwọn àjèjì yóò dúró, wọ́n yóò sì máa bọ́ agbo yín; àwọn ọmọ àjèjì yóò sì jẹ́ alágbẹ̀dẹ oko yín àti àwọn olùtọ́jú ọgbà àjàrà yín. Ṣùgbọ́n ẹ̀yin ni a ó pè ní Àwọn Àlùfáà Olúwa: àwọn ènìyàn yóò máa pè yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa: ẹ̀yin yóò jẹ ọlọ́rọ̀ àwọn orílẹ̀-èdè, ẹ̀yin yóò sì máa ṣe ìgbéraga nínú ògo wọn. Dípò ìtìjú yín ẹ̀yin yóò ní ìlọ́po méjì; dípò ìdàrúdàpọ̀ wọ́n yóò yọ̀ nínú ìpín wọn: nítorí náà ní ilẹ̀ wọn ni wọ́n yóò jogún ìlọ́po méjì: ayọ̀ àìnípẹ̀kun yóò jẹ́ tiwọn. Nítorí Èmi Olúwa fẹ́ ìdájọ́, mo kórìíra olè fún ọrẹ ẹbọ sísun; èmi yóò sì tọ́ iṣẹ́ wọn sójú òtítọ́, èmi yóò sì dá májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn. Irú-ọmọ wọn yóò sì jẹ́ mímọ̀ láàárín àwọn orílẹ̀-èdè, àti àwọn ọmọ wọn láàárín àwọn ènìyàn: gbogbo àwọn tí ó bá rí wọn yóò mọ̀ wọ́n, pé wọ́n ni irú-ọmọ tí Olúwa ti súre fún. Èmi yóò yọ̀ gidigidi nínú Olúwa, ọkàn mi yóò yọ̀ nínú Ọlọ́run mi; nítorí ó ti fi aṣọ ìgbàlà wọ̀ mí, ó ti fi àwòlékè òdodo bò mí, gẹ́gẹ́ bí ọkọ ìyàwó ti ń ṣe ara rẹ̀ ní ọ̀ṣọ́, àti gẹ́gẹ́ bí ìyàwó ti ń fi ohun ọ̀ṣọ́ rẹ̀ ṣe ara rẹ̀ ní ọ̀ṣọ́. Nítorí gẹ́gẹ́ bí ilẹ̀ ti ń mú èso rẹ̀ jáde, àti gẹ́gẹ́ bí ọgbà ṣe ń mú ohun tí a gbìn sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù jáde níwájú gbogbo àwọn orílẹ̀-èdè.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Nítorí Síónì, èmi kì yóò dakẹ́, àti nítorí Jerúsálẹ́mù èmi kì yóò sinmi, títí òdodo rẹ̀ yóò fi jáde bí ìmọ́lẹ̀, àti ìgbàlà rẹ̀ bí fìtílà tí ń jóná. Àwọn orílẹ̀-èdè yóò sì rí òdodo rẹ, àti gbogbo àwọn ọba yóò rí ògo rẹ: a ó sì fi orúkọ tuntun pè ọ, èyí tí ẹnu Olúwa yóò sọ. Ìwọ náà yóò jẹ́ adé ògo ní ọwọ́ Olúwa, àti adé ọba ní ọwọ́ Ọlọ́run rẹ. A kì yóò tún máa pè ọ ní Ẹni Tí A Kọ̀ Sílẹ̀ mọ́; bẹ́ẹ̀ ni a kì yóò tún máa pè ilẹ̀ rẹ ní Ahoro mọ́: ṣùgbọ́n a ó pè ọ ní Héfísíbà, àti ilẹ̀ rẹ ní Bẹúlà: nítorí Olúwa ní inú-dídùn sí ọ, a ó sì fi ilẹ̀ rẹ fún ọkọ. Nítorí gẹ́gẹ́ bí ọ̀dọ́kùnrin ṣe fẹ́ wúńdíá, bẹ́ẹ̀ ni àwọn ọmọ rẹ yóò fẹ́ ọ: àti gẹ́gẹ́ bí ọkọ-ìyàwó ṣe yọ̀ lórí aya, bẹ́ẹ̀ ni Ọlọ́run rẹ yóò yọ̀ lórí rẹ. Mo ti fi àwọn olùṣọ́ sí orí ògiri rẹ, ìwọ Jerúsálẹ́mù, àwọn tí kì yóò dakẹ́ rárá ní ọ̀sán tàbí ní òru: ẹ̀yin tí ń rántí Olúwa, ẹ má ṣe dákẹ́. Ẹ má sì ṣe jẹ́ kí ó sinmi, títí yóò fi mú un dúró ṣinṣin, àti títí yóò fi sọ Jerúsálẹ́mù di ìyìn lórí ilẹ̀ ayé. Olúwa ti fi ọwọ́ ọ̀tún rẹ búra, àti nípa apá agbára rẹ, Dájúdájú èmi kì yóò tún fi ọkà rẹ fún àwọn ọ̀tá rẹ láti jẹ mọ́; bẹ́ẹ̀ ni àwọn ọmọ àjèjì kì yóò mu wáìnì rẹ mọ́, èyí tí ìwọ ti ṣiṣẹ́ fún: ṣùgbọ́n àwọn tí ó kó o jọ ni yóò jẹ ẹ, wọn yóò sì yin Olúwa; àti àwọn tí ó kó o pọ̀ ni yóò mu un ní àwọn àgbàlá ìmímọ́ mi. Ẹ la kọjá, ẹ la kọjá ní ẹnubodè; ẹ pèsè ọ̀nà fún àwọn ènìyàn; ẹ gbé òpópónà gíga náà ró, ẹ gbé e ró; ẹ yọ àwọn òkúta kúrò; ẹ gbé àsíá sókè fún àwọn ènìyàn. Kíyèsi i, Olúwa ti kéde dé òpin ayé, Ẹ sọ fún ọmọbìnrin Síónì pé, Kíyèsi i, ìgbàlà rẹ ń bọ̀; kíyèsi i, èrè rẹ wà pẹ̀lú rẹ̀, àti iṣẹ́ rẹ sì wà níwájú rẹ̀. A ó sì máa pè wọn ní, Àwọn ènìyàn mímọ́, Àwọn tí Olúwa rà padà: ìwọ sì ni a ó máa pè ní, Ẹni Tí A Wá Rí, Ìlú Tí A Kò Kọ̀ Sílẹ̀. Isaiah 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Olúwa ń wọ inú “májẹ̀mú àìnípẹ̀kun” pẹ̀lú ẹgbẹ̀rún méjìlélógójì [144,000] tí a ti “kọ̀ sílẹ̀” tẹ́lẹ̀, ṣùgbọ́n tí wọ́n sì di “ìlú” lẹ́yìn náà, tí í ṣe “èyi tí a kò kọ̀ sílẹ̀.” Wọ́n ti jẹ́ “ahoro,” wọ́n sì kú ní òpópónà. Aísáyà dá wọ́n mọ̀ gẹ́gẹ́ bí “Àwọn Àlùfáà Olúwa,” “àwọn ìránṣẹ́” Olúwa, “àwọn ènìyàn mímọ́” àti “àwọn olùṣọ́” lórí ògiri Síónì.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Ní ìyàtọ̀ sí àwọn tí wọ́n yọ̀ lórí òkú ara wọn, nígbà náà ni Ọlọ́run yóò sì yọ̀ lórí wọn “gẹ́gẹ́ bí ọkọ-ìyàwó ti ń yọ̀ lórí ìyàwó.” Nígbà náà ni a ti mú ìyàwó náà ṣetán. Gẹ́gẹ́ bí ó ti rí nínú ìlérí sí Philadelphia, Olúwa fún wọn ní “orúkọ tuntun,” ó sì sọ pé orúkọ wọn ni “Hephzibah” àti “Beulah.” Itumọ̀ Hephzibah ni pé ìfẹ́ inú mi wà nínú rẹ̀, àti itumọ̀ Beulah ni láti fẹ́. Olúwa fẹ́ àwọn tí Elijah àti Mose ṣojú fún.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Iṣẹ́ tí a fi lé wọn lọ́wọ́ ni láti pèsè ọ̀nà fún Ìbọ̀ Wíwá Kejì ti Kristi nípa wíwàásù “ìròyìn ayọ̀” ti Kristi àti òdodo Rẹ̀ “títí dé òpin ayé.” A ti fi Òtùnú náà yàn wọ́n nípasẹ̀ ìtújáde Ẹ̀mí, lẹ́yìn náà a ó sì gbé wọn “sókè gẹ́gẹ́ bí àsíá,” gẹ́gẹ́ bí “ohùn ńlá láti ọ̀run” ṣe wí “sí wọn pé, Ẹ gòkè wá síhìn-ín.” Nígbà náà wọn yóò dà bí “adé ògo” àti “adé ọba” ní ọwọ́ Olúwa. Sekariah ṣàfihàn pé adé kan náà náà ni àsíá, nígbà kan náà ó sì tún fi ìṣẹ̀lẹ̀ náà sí àkókò òjò ìkẹyìn.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Olúwa Ọlọ́run wọn yóò sì gbà wọ́n ní ọjọ́ náà là gẹ́gẹ́ bí agbo ẹran àwọn ènìyàn rẹ̀; nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé sókè gẹ́gẹ́ bí àsíá lórí ilẹ̀ rẹ̀. Nítorí rere rẹ̀ ti pọ̀ tó bẹ́ẹ̀, ẹwà rẹ̀ sì ti pọ̀ tó bẹ́ẹ̀! Ọkà yóò mú kí àwọn ọdọmọkùnrin yọ̀, wáìnì tuntun yóò sì mú kí àwọn ọmọbìnrin yọ̀. Ẹ béèrè lọ́dọ̀ Olúwa fún òjò ní àkókò òjò ìkẹyìn; bẹ́ẹ̀ ni Olúwa yóò ṣe àwọsánmà mànàmáná, yóò sì fún wọn ní ìrọ̀ òjò, fún olúkúlùkù koríko ní pápá. Sekariah 9:16–10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Wọ́n yóò jẹ́ “àgùntàn àwọn ènìyàn Rẹ̀,” ṣùgbọ́n Olúwa ní agbo ẹlẹ́ẹ̀kejì tí ó ṣì wà ní Babiloni nígbà náà, tí Yóò sì pè pẹ̀lú. Iṣẹ́ wọn yóò jẹ́ láti tún àwọn ibi ahoro “àtijọ́” kọ́, àti àwọn “ìparun” ọ̀pọ̀lọpọ̀ ìran. Wọ́n yóò jẹ́ àwọn tí yóò padà bọ̀, tí yóò sì tún àwọn ọ̀nà àtijọ́ tí a ti kọ̀ sílẹ̀ tí a sì ti bò mọ́lẹ̀ nínú Adventism àti lẹ́yìn Adventism múlẹ̀. Wọ́n yóò padà sí àwọn òtítọ́ ìpilẹ̀ Millerite, wọ́n yóò sì fi wọ́n hàn nínú ìwà mímọ́ wọn fún Adventism ti Laodicea; wọn yóò sì tún fi ìránṣẹ́ kan hàn fún àwọn tí wọ́n wà lẹ́yìn Adventism nípa àwọn òtítọ́ “àtijọ́” tí ó ní í ṣe pẹ̀lú òfin Ọlọ́run, pàápàá jùlọ ọjọ́ Ìsinmi. Nípa ṣíṣe bẹ́ẹ̀ wọn yóò lo àwọn ìtàn ọ̀pọ̀lọpọ̀ ìran láti ṣàlàyé ìtàn tuntun náà. Iṣẹ́ wọn yóò ṣẹlẹ̀ ní àkókò òjò ìkẹ́yìn, nígbà tí àwọn ìdájọ́ Ọlọ́run wà lórí ilẹ̀. Nígbà tí Olúwa pẹ̀lú ọwọ́ ọ̀tún Rẹ̀ bá gbé wọn sókè gẹ́gẹ́ bí àsíá, gbogbo ayé tí ó ti ṣáájú yìí ti ń yọ̀ lórí òkú wọn tí ó dùbúlẹ̀ ní òpópónà yóò rí àsíá náà, yóò sì gbọ́ ipè ìkìlọ̀ láti ẹnu àwọn olùṣọ́.

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

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

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Nínú orí kejìlá ìwé Ìfihàn, nígbà tí àwọn tí wọ́n ti ń yọ̀ lórí òkú wọn rí wọn dúró sórí ẹsẹ̀ wọn, “ẹ̀rù ńlá sì bà wọ́n tí wọ́n rí wọn.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Nígbà náà ni ará Ásíríà yóò ṣubú nípa idà, kì í ṣe ti ọkùnrin alágbára; idà náà, kì í ṣe ti ọkùnrin kékeré, yóò sì pa á run: ṣùgbọ́n yóò sá kúrò lọ́dọ̀ idà náà, àwọn ọ̀dọ́kùnrin rẹ̀ yóò sì rẹ̀wẹ̀sì. Yóò sì kọjá lọ sí ibi agbára rẹ̀ nítorí ìbẹ̀rù, àwọn ọmọ-aládé rẹ̀ yóò sì bẹ̀rù àsíá náà, ni Oluwa wí, ẹni tí iná rẹ̀ wà ní Síónì, àti ilé ìná rẹ̀ ní Jerusalẹmu. Isaiah 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Gbogbo ẹ̀rí àwọn wòlíì náà ni wọ́n ṣàpapọ̀ sínú ìwé Ìfihàn. Ará Asiria dúró fún ọba àríwá nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì sí mẹ́rìnlélógójì, ẹni tí yóò dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́. Nígbà tí ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà, tí wọ́n jẹ́ àwọn olùṣọ́ Ọlọ́run, bá fọn ìpè, gbogbo ayé yóò gbọ́, ìbẹ̀rù yóò sì bà á. Àwọn tí a ṣàpẹẹrẹ wọn nípasẹ̀ àwọn wòlíì méjì náà ni a ó “fi àmì òróró yàn” nípasẹ̀ Olùtùnú “láti wàásù ìròyìn ayọ̀” tí í ṣe “ìròyìn láti ìlà-oòrùn àti láti àríwá” tí ó “máa yọ ọba àríwá lẹ́nu” nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ mẹ́rìnlélógójì, èyí sì ni yóò samisi ìbẹ̀rẹ̀ inúnibíni ìdààmú òfin Ọjọ́ Àìkú. Ní àkókò náà àwọn Kèfèrí yóò dáhùn sí ìhìn náà pé kí wọ́n jáde kúrò ní Bábílónì, kí wọ́n sì wá darapọ̀ mọ́ àwọn àlùfáà Olúwa, ẹni tí a tún ṣàpẹẹrẹ wọn gẹ́gẹ́ bí “gbòǹgbò Jésè,” báyìí ni a ṣe ń fi ìlànà ìmúlò Bíbélì tí wọ́n yóò lò láti gbé ìhìn ìkìlọ̀ náà kalẹ̀ fún àwọn Kèfèrí hàn.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ní ọjọ́ náà, gbòǹgbò Jésè yóò wà, ẹni tí yóò dúró gẹ́gẹ́ bí àmi fún àwọn ènìyàn; àwọn Kèfèrí yóò sì wá a; ìsinmi rẹ̀ yóò sì ní ògo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba àjẹkù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́kù kúrò ní Ásíríà, àti ní Ejibiti, àti ní Pathrosi, àti ní Kúṣì, àti ní Élámù, àti ní Ṣínárì, àti ní Hámátì, àti ní àwọn erékùṣù òkun. Òun yóò sì gbé àmi sókè fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni-ìtìjú Ísírẹ́lì jọ, yóò sì kó àwọn tí a fọ́n ká ti Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Ní ọjọ́ kọkànlá, oṣù kẹ́sàn-án, ọdún 2001, Olúwa kó àwọn ènìyàn Rẹ̀ jọ pẹ̀lú ìránṣẹ́ tí ó fi ìkọlù Islam hàn gẹ́gẹ́ bí dídé ègbé kẹta. Olúwa tún kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì lẹ́yìn tí wọ́n ti kú ní òpópónà. Nígbà tí Ó bá ṣe bẹ́ẹ̀, àwọn tí a kó jọ náà ni a dá mọ̀ gẹ́gẹ́ bí “àwọn àdáìnú Israẹli,” àti “àwọn tí a tú ká ti Juda.” A lé wọn jáde sí òpópónà ní ọjọ́ kẹtàlá, oṣù keje, ọdún 2020, ṣùgbọ́n a tún kó wọn jọ ní ìgbà kejì kí wọ́n lè jẹ́ àsíá tí yóò kó agbo Ọlọ́run mìíràn jọ, àwọn tí wọ́n ṣì wà ní Babeli. Ìkójọpọ̀ àwọn tí wọ́n ṣì wà ní Babeli bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí í ṣe èkejì nínú ohùn méjì ní Ìfihàn orí kejìdínlógún.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Ìpéjọ àkọ́kọ́ ṣẹlẹ̀ ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, nígbà tí Íslámù kọlu Orílẹ̀-Èdè Amẹ́ríkà. Gẹ́gẹ́ bí àsíá tí a óò kó jọ ní ìgbà kejì, a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí gbòǹgbò Jésè, èyí tí í ṣe àmì àpẹẹrẹ tí ó dúró fún iṣẹ́ Alfa àti Omega, tí ń fi òpin ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan. Ìpéjọ àkọ́kọ́ ni a fi àmì sí pẹ̀lú ìkọlù Íslámù sí Orílẹ̀-Èdè Amẹ́ríkà, ó sì ń ṣàfihàn, ó sì ń dá ìkọlù Íslámù sí Orílẹ̀-Èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí ìpéjọ kejì. Nígbà tí gbòǹgbò Jésè dúró gẹ́gẹ́ bí àsíá fún àwọn Kèfèrí, “ìsinmi” rẹ yóò jẹ́ ológo, nítorí àsíá náà yóò darí àwọn tí ó ṣì wà ní Babiloni padà sí ọ̀nà àtijọ́ ti Bíbélì ti Sábáàtì ọjọ́ keje, báyìí ni yóò sì fi dídìde àsíá náà fún àwọn Kèfèrí hàn ní àkókò ìpẹ̀yà òfin Ọjọ́ Àìkú.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Àmì” náà kọ́kọ́ ní ìrírí ìlànà ìwẹ̀nùmọ́ kan tí a ti ṣàpẹẹrẹ rẹ̀ nínú Malaki orí kẹta, àwọn ìwẹ̀nùmọ́ tẹ́ńpìlì méjèèjì ti Kírísítì, àti dájúdájú òwe àwọn wúńdíá mẹ́wàá ní òpin ìṣíkiri Millerite. Ìlànà ìwẹ̀nùmọ́ ní ìbẹ̀rẹ̀ ni a tún ṣe dédé gẹ́gẹ́ bí ó ti rí ní òpin, a sì ṣe aṣojú rẹ̀ láti ọ̀dọ̀ Isaiah ní ìbáṣepọ̀ pẹ̀lú tábìlì kan ṣoṣo tí a ti ṣàkíyèsí nínú ìwé kan. Ìṣọ̀tẹ̀ Adventism ni tábìlì àròfín tí a ṣe jáde ní 1863 láti kọ̀, kí ó sì rọ́pò àwọn tábìlì méjì tí a ṣe àkíyèsí nínú ìwé Habakkuk orí kejì.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Nísinsin yìí, lọ, kọ ọ́ síwájú wọn lórí àkójọ, kí o sì ṣe àkọsílẹ̀ rẹ̀ sínú ìwé, kí ó lè wà fún àkókò tí ń bọ̀ títí láé àti láéláé: Nítorí pé ènìyàn ọlọ̀tẹ̀ ni wọ̀nyí, àwọn ọmọ irọ́, àwọn ọmọ tí kò fẹ́ gbọ́ òfin Olúwa: tí ń wí fún àwọn aríran pé, Ẹ má ṣe ríran; àti fún àwọn wòlíì pé, Ẹ má ṣe sọ ohun tí ó tọ́ fún wa ní àsọtẹ́lẹ̀, ẹ sọ ohun dídán fún wa, ẹ sọ ẹ̀tàn ní àsọtẹ́lẹ̀: Ẹ yọ kúrò lójú ọ̀nà, ẹ yà kúrò ní ipa ọ̀nà, ẹ mú kí Ẹni Mímọ́ Israẹli kúrò níwájú wa. Nítorí náà báyìí ni Ẹni Mímọ́ Israẹli wí pé, Nítorí tí ẹ̀yin kọ ọ̀rọ̀ yìí sílẹ̀, tí ẹ sì gbẹ́kẹ̀lé ìnira àti ìwà ìbàjẹ́, tí ẹ sì fi ara tì í: nítorí náà ẹ̀ṣẹ̀ yìí yóò rí sí yín gẹ́gẹ́ bí ìhò tí ó ti ṣetán láti wó, tí ó yọ síta nínú ògiri gíga, tí ìwópalẹ̀ rẹ̀ yóò dé lójijì ní ìṣẹ́jú kan. Yóò sì fọ́ ọ́ bí a ti ń fọ ohun èlò amọ̀kòkò tí a fọ́ túútúú; kì yóò dá a sí: bẹ́ẹ̀ ni a kì yóò rí àjákù kan nínú ìfọ́palẹ̀ rẹ̀ láti fi gbé iná láti inú ààrò, tàbí láti fi bu omi jáde nínú kòtò. Nítorí báyìí ni Olúwa Ọlọ́run, Ẹni Mímọ́ Israẹli, wí; Nínú yíyípadà àti ìsinmi ni a ó fi gbà yín là; nínú ìdakẹ́jẹ àti ìgbẹ́kẹ̀lé ni agbára yín yóò wà: ṣùgbọ́n ẹ kò fẹ́. Ṣùgbọ́n ẹ wí pé, Rárá; nítorí lórí ẹṣin ni àwa yóò sá; nítorí náà ẹ ó sá: àti pé, Lórí àwọn ẹṣin yíyára ni àwa yóò gùn; nítorí náà àwọn tí ń lépa yín yóò yára. Ẹgbẹ̀rún kan yóò sá ní ìbáwí ọ̀kan; ní ìbáwí márùn-ún ni ẹ ó sá: títí a ó fi fi yín sílẹ̀ bí igi ààmì lórí òkè àpáta, àti bí àsíá lórí gíga. Nítorí náà Olúwa yóò dúró, kí ó lè ṣàánú fún yín, nítorí náà a ó sì gbé e ga, kí ó lè ṣàánú yín: nítorí Olúwa jẹ́ Ọlọ́run ìdájọ́: alábùkún ni gbogbo àwọn tí ń dúró de i. Nítorí àwọn ènìyàn yóò máa gbé ní Síónì ní Jerusalẹmu: ìwọ kì yóò sunkún mọ́: yóò ṣe oore-ọ̀fẹ́ púpọ̀ fún ọ ní ohùn ẹkún rẹ; nígbà tí yóò gbọ́ ọ́, yóò dá ọ lóhùn. Isaiah 30:8–19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

Ní ọdún 1863, Àdífẹ́ńtìsìmù bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ iṣẹ́ ìsọtẹ́lẹ̀ William Miller gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àwọn tábìlì mímọ́ méjì ti Hábákúkù. Jésù fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin. Nínú ẹsẹ̀ yìí, àwọn ọlọ̀tẹ̀ ní ìbẹ̀rẹ̀ Àdífẹ́ńtìsìmù tún dúró fún àwọn ọlọ̀tẹ̀ ní òpin Àdífẹ́ńtìsìmù. Nínú ọ̀ràn méjèèjì, ìṣọ̀tẹ̀ náà dúró fún ìkọ̀sílẹ̀ iṣẹ́ ìsọtẹ́lẹ̀ àti ọ̀nà ìṣe ti ìtàn kọ̀ọ̀kan, nígbà tí wọ́n ń ké sí àwọn “aríran,” pé, “Ẹ má ṣe ríran; àti sí àwọn wòlíì, Ẹ má ṣe sọ ohun tí ó tọ́ fún wa, ẹ máa bá wa sọ ohun dídùn, ẹ máa sọ ìtànjẹ.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Wọ́n sì tún pinnu láti kúrò lójú ọ̀nà nígbà tí wọ́n bá kéde pé, “Ẹ yà kúrò lójú ọ̀nà, ẹ tẹ̀ sí apá kan kúrò lójú ọ̀nà, ẹ mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò níwájú wa.” Ọ̀nà àwọn olódodo ni “àwọn ọ̀nà àtijọ́” tí a sọ ní Jeremáyà orí kẹfà, ẹsẹ̀ kẹrìndínlógún àti kẹtadínlógún. Àwọn ọlọ̀tẹ̀ pinnu pé àwọn kì yóò rìn nínú àwọn òtítọ́ ìpìlẹ̀ tàbí kí wọ́n fetí sí ohùn ìpè tí a fi ipè ń kéde rẹ̀ láti ọwọ́ àwọn olùṣọ́ tí a gbé sókè, tí ń ṣojú fún ìṣísẹ̀ Millerite àti ìṣísẹ̀ Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Báyìí ni Olúwa wí pé, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn níbẹ̀; ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, Àwa kì yóò rìn níbẹ̀. Pẹ̀lú èyí, mo fi àwọn aṣọ́ọ̀ṣọ́ kalẹ̀ lórí yín, mo ní, Ẹ fetí sí ohun ìpè. Ṣùgbọ́n wọ́n wí pé, Àwa kì yóò fetí sí i. Nítorí náà, ẹ gbọ́, ẹ̀yin orílẹ̀-èdè, kí ẹ sì mọ̀, ìwọ ìjọ, ohun tí ó wà láàárín wọn. Gbọ́, ìwọ ilẹ̀ ayé: kíyèsi i, èmi yóò mú ibi wá sórí àwọn ènìyàn yìí, àní èso ìrònú wọn, nítorí pé wọn kò fetí sí ọ̀rọ̀ mi, bẹ́ẹ̀ ni sí òfin mi, ṣùgbọ́n wọ́n kọ̀ ọ́. Jeremiah 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Ìkọ̀tẹ̀ àwọn ọlọ̀tẹ̀ láti rìn ní àwọn ọ̀nà àtijọ́ ni a tún fi hàn gẹ́gẹ́ bí ìfẹ́ wọn láti “mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò níwájú wọn,” ó sì ṣàpẹẹrẹ ìkọ̀sílẹ̀ ìhìn iṣẹ́ Ẹkún Lárin Òru, èyí tí a fi dá lórí pé Alifa àti Omega ń ṣàfihàn òpin Adventism pẹ̀lú ìbẹ̀rẹ̀ rẹ̀.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Wọ́n ní ìmọ́lẹ̀ didán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tàn ká gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ fún ẹsẹ̀ wọn, kí wọ́n má bàa kọsẹ̀.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Bí wọ́n bá fi ojú wọn mọ́ Jésù ṣinṣin, ẹni tí ó wà ní iwájú wọn gan-an, tí ń darí wọn lọ sí ìlú náà, wọ́n wà ní àìléwu. Ṣùgbọ́n láìpé, àwọn kan bẹ̀rẹ̀ sí í rẹ̀, wọ́n sì sọ pé ìlú náà jìnnà púpọ̀, àti pé wọ́n ti retí láti ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fún wọn ní ìyànjú nípa gbígbé apá ọ̀tún rẹ̀ ológo sókè, àti láti apá rẹ̀ ni ìmọ́lẹ̀ kan ti ń jáde, tí ń yí lórí ẹgbẹ́ àwọn Advent, wọ́n sì ké pé, ‘Allẹluya!’ Àwọn mìíràn sì fi àìrònú kọ ìmọ́lẹ̀ tó wà lẹ́yìn wọn, wọ́n sì sọ pé kì í ṣe Ọlọ́run ni ó ti darí wọn jáde dé bí wọ́n ti jìn tó yìí. Ìmọ́lẹ̀ tó wà lẹ́yìn wọn sì kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù ìrí àmì náà àti ti Jésù, wọ́n sì bọ kúrò lójú ọ̀nà náà, wọ́n sọ̀ kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Ilana ìwẹ̀nùmọ́ tí Ẹkún Ọ̀ganjọ́ ṣàpẹẹrẹ ń mú kí irú olùjọsìn méjì wà, àti pé Isaiah orí ọgbọ̀n ṣàfihàn àìní òróró àwọn wúńdíá aṣiwèrè gẹ́gẹ́ bí àìlera láti kó omi tàbí iná jọ, èyí tí àwọn méjèèjì jẹ́ àmì Olùtùnú, nígbà tí Isaiah kọ pé, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Ìdájọ́ wọn dé “ní òjijì, lójú kan náà” gẹ́gẹ́ bí Ẹkún ní ọ̀ganjọ́ ṣe ṣàpẹẹrẹ rẹ̀, nígbà náà ni wọ́n sì rí i pé ó ti pẹ́ jù láti gba òróró náà. Iná àti omi nínú ẹ̀rí Isaiah jẹ́ àfihàn mìíràn lásán ti òróró nínú àkàwé àwọn wúńdíá mẹ́wàá. Òróró, omi àti iná ń ṣàpẹẹrẹ ìwà; wọ́n ń ṣàpẹẹrẹ ìhìn náà, wọ́n sì tún ń ṣàpẹẹrẹ ìwàláàyè Olùtùnú. Kò sí ọ̀kan nínú àwọn àmì wọ̀nyí tí a lè rí gbà nígbà tí ìdájọ́ àwọn wúńdíá mẹ́wàá “cometh suddenly at an instant.” Nígbà náà ni ó ti pẹ́ jù.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Ààbò kan ṣoṣo wà nínú “ìpadàbọ̀,” èyí tí ó jẹ́ ìlérí tí a ṣe fún Jeremiah nígbà tí ó dúró fún àwọn tí ìbànújẹ́ àkọ́kọ́ jẹ́ kí wọ́n kùnà ní ìbànújẹ́ àkọ́kọ́ náà. Bí àwọn ènìyàn Ọlọ́run bá padà sọ́dọ̀ Rẹ̀, Òun yóò padà sọ́dọ̀ wọn, ṣùgbọ́n àwọn ọlọ̀tẹ̀ kọ̀, ìmọ́lẹ̀ tí ń tan ipa ọ̀nà náà sì kú. Ìmọ́lẹ̀ ní ìbẹ̀rẹ̀ ni Ìkéde Àárín Òru, a sì fi apá ọ̀tún ológo Kristi tan ipa ọ̀nà tó wà níwájú ní gbogbo ọ̀nà títí wọ inú ayérayé. Kristi wà ní iwájú àwọn tí ó wà lórí ipa ọ̀nà náà, ìmọ́lẹ̀ tí ó sì wà lẹ́yìn gbọ́dọ̀ jẹ́ ìmọ́lẹ̀ kan náà, nítorí Kristi ń fi òpin ipa ọ̀nà náà hàn pẹ̀lú ìbẹ̀rẹ̀ ipa ọ̀nà náà. Ìkéde Àárín Òru ni, ó sì ṣì jẹ́, òtítọ́ ìsinsin yìí.

> “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.

> “Ó máa ń ṣẹlẹ̀ lọ́pọ̀ ìgbà pé a máa ń tọ́ka sí àpèjúwe àwọn wúńdíá mẹ́wàá fún mi, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Àpèjúwe yìí ti ṣẹ, yóò sì ṣẹ déédéé gẹ́gẹ́ bí a ti kọ ọ́, nítorí ó ní ìlò àkànṣe fún àkókò yìí, àti pé, bíi ìrántí áńgẹ́lì kẹta, ó ti ṣẹ, yóò sì máa jẹ́ òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Ìfẹ́ láti mú kí Ẹni Mímọ́ dáwọ́ dúró níwájú wọn jẹ́ ìkọ̀sílẹ̀ kì í ṣe ti Kristi nìkan, ṣùgbọ́n ti Kristi gẹ́gẹ́ bí Alfa àti Omega. Ó jẹ́ ìkọ̀sílẹ̀ ìránṣẹ́ Ìkéde Àárín Òru. Ìránṣẹ́ Ìkéde Àárín Òru ní ìbẹ̀rẹ̀ Adventism jẹ́ ìtúnṣe ìsọtẹ́lẹ̀ tí ó kùnà.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Àwọn ọlọ̀tẹ̀ tí wọ́n kọ̀ “àwọn ọ̀nà àtijọ́” sílẹ̀ ni wọ́n sì dá “tábìlì” èké kan sílẹ̀ ní ìyàtọ̀ kúrò lọ́dọ̀ àwọn olódodo, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìmúṣẹ Ìkígbe Àárín Òru nínú ìṣísẹ̀ Millerite. Lẹ́yìn náà “ẹgbẹ̀rún kan” sá “nípa ìbáwí ẹnìkan,” ìṣísẹ̀ náà sì yí padà lójijì láti ẹgbẹ̀rún mẹ́ẹ̀ẹ̀dógún sí àádọ́ta. Wọ́n sá nítorí “ìbáwí” tí ó wá láti ọ̀dọ̀ àwọn wúńdíá ọlọ́gbọ́n “márùn-ún” tí wọ́n sọ fún wọn pé wọn kò ní òróró láti pín, àti pé wọ́n gbọ́dọ̀ lọ rà òróró tiwọn fúnra wọn. Ìyàtọ̀ àwọn aṣiwèrè kúrò lọ́dọ̀ àwọn ọlọ́gbọ́n fi àwọn wúńdíá ọlọ́gbọ́n sílẹ̀ “gẹ́gẹ́ bí ààmì ìmọ́lẹ̀ lórí orí òkè, àti bí àsíá lórí gíga.” Ìṣọ̀tẹ̀ àwọn wúńdíá aṣiwèrè ní October 22, 1844 ṣàpẹẹrẹ ìṣọ̀tẹ̀ ti 1863, nítorí October 22, 1844 ni ìbẹ̀rẹ̀ ọdún mọ́kàndínlógún tí ó ṣojú òpin “àkókò méje” ti Lefitiku ogún-mẹ́fà. A ní ohun púpọ̀ síi láti sọ nípa kókó yìí, ṣùgbọ́n ìṣọ̀tẹ̀ ní 1844 jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ ti 1863, ó sì fi àmì sí ibi tí a ti dá tábìlì èké náà sílẹ̀.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Ìbẹ̀rù tí àwọn wúńdíá aṣiwèrè nírìírí rẹ̀, ni ìbẹ̀rù tí a ṣàpẹẹrẹ nígbà tí a mú àwọn wúńdíá ọlọ́gbọ́n padà wá sí ìyè tí wọ́n sì dúró lórí ẹsẹ̀ wọn. Nígbà náà ni ó ti pẹ́ jù láti padà kúrò nínú ìdààmú ti July 18, 2020, àti ohun tí ó kàn lè tẹ̀lé e ni ìgòkè lọ sí ọ̀run tí ó ń ṣẹlẹ̀ ní àkókò òfin Sunday. Nígbà náà ni ìṣẹ̀lẹ̀ ìmìtìtì-ayé ńlá kan ti wáyé.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀-ilẹ̀ ńlá kan wáyé, ìdá mẹ́wàá ìlú náà sì wó lulẹ̀, nínú ìṣẹ̀lẹ̀-ilẹ̀ náà sì ni a pa ènìyàn ẹgbẹ̀rún méje: àwọn tí ó ṣẹ́kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì wò ó, ègbé kẹta ń bọ̀ kíákíá. Ifihan 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Ìfihàn orí kọkànlá fi hàn pé ní àsìkò Ìyíká Faranse, ìdámẹ́wàá ìlú náà ṣubú, àti nínú ìtàn náà orílẹ̀-èdè Faranse, orílẹ̀-èdè kan tí ó ní ìwo àsọtẹ́lẹ̀ méjì tí a ṣàpẹẹrẹ gẹ́gẹ́ bí Sódómù àti Ejibiti, ni a bì ṣubú. Ìwo méjì Faranse jẹ́ àpẹẹrẹ ìwo méjì ti Orílẹ̀-èdè Amẹ́ríkà.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Ní ti àsọtẹ́lẹ̀, Faranse jẹ́ ọ̀kan nínú àwọn ìjọba mẹ́wàá tí ń ṣojú Róòmù abọ̀rìṣà nínú Dáníẹ́lì orí keje, nítorí náà ìdá mẹ́wàá kan nínú ìjọba náà (ìlú náà) ṣubú. Ní tòótọ́, nínú àwọn ìwo mẹ́wàá wọ̀nyí ti Dáníẹ́lì orí keje tí ní ìkẹyìn gbé ipò pápá sí orí ìtẹ́ ayé ní ọdún 538, Faranse ni ìjọba àkọ́kọ́ tí ó fi ìdí ipò pápá múlẹ̀. Gẹ́gẹ́ bí ọ̀kan nínú àwọn agbára mẹ́wàá ti Dáníẹ́lì orí keje, Faranse ṣàpẹẹrẹ ipa ẹranko ilẹ̀ tí ó ní ìwo méjì nínú Ìfihàn orí kẹtàlá. Orílẹ̀-Èdè Amẹ́ríkà ń ṣe iṣẹ́ kan náà fún ipò pápá ní ìkẹyìn gẹ́gẹ́ bí Faranse ti ṣe ní ìbẹ̀rẹ̀. Orílẹ̀-Èdè Amẹ́ríkà ni agbára aṣáájú nínú àwọn ọba mẹ́wàá tí ń ṣojú Àjọ Ìṣọ̀kan Àgbáyé, ó sì ṣubú ní ìṣẹ̀lẹ̀ ilẹ̀-rírì ti òfin Ọjọ́-Àìkú. A óò túbọ̀ ṣàlàyé àwọn ẹsẹ̀ wọ̀nyí ní kíkún nínú àpilẹ̀kọ tí ó tẹ̀lé.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Ọ̀kan nínú àwọn kókó pàtàkì ìwé yìí ni pé, ó jẹ́ ìránṣẹ́ ọ̀rọ̀ kan tí ń mú àwọn ènìyàn Ọlọ́run dìde lórí ẹsẹ̀ wọn, nítorí Olùtùnú tí ń mú wọn dìde lórí ẹsẹ̀ wọn dúró fún òróró, èyí tí kì í ṣe pé ó dúró fún Ẹ̀mí Mímọ́ nìkan, ṣùgbọ́n fún àwọn ìbánisọ̀rọ̀ pẹ̀lú tí Ọlọ́run ń rán sí àwọn ènìyàn Rẹ̀. Ìránṣẹ́ ọ̀rọ̀ Ìfihàn mọ́kànlá tí ń mú Mose àti Elijah dìde lórí ẹsẹ̀ wọn ni a tún dúró fún pẹ̀lú ìlérí tí a fi fún Jeremiah.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nítorí náà báyìí ni Olúwa wí pé, Bí ìwọ bá padà, nígbà náà ni èmi yóò tún mú ọ padà, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yà ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì fi ọ́ ṣe odi idẹ tí a fi olódi yí ká fún àwọn ènìyàn yìí: wọn yóò sì jà sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ́ là àti láti tú ọ́ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ́ kúrò lọ́wọ́ àwọn ẹni búburú, èmi yóò sì rà ọ padà kúrò lọ́wọ́ àwọn ẹni ẹ̀rù. Jeremiah 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Aisaya ti ṣe ìpè kan náà nígbà tí ó wí pé, “Nítorí báyìí ni Olúwa Ọlọ́run, Ẹni Mímọ́ Ísírẹ́lì, wí; Nínú ìpadàbọ̀ àti ìsinmi ni a óo fi gbà yín là.” Aisaya sì fi kún un pé “ìpadàbọ̀” náà ní ìbáṣepọ̀ pẹ̀lú àkókò ìdádúró nínú àkàwé náà, nítorí ó kọ pé, “Nítorí náà ni Olúwa yóò dúró, kí ó lè ṣàánú fún yín, àti nítorí náà ni a ó gbé e ga, kí ó lè ṣàánú fún yín: nítorí Olúwa jẹ́ Ọlọ́run ìdájọ́: alábùkún ni gbogbo àwọn tí ń dúró dè é.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Ànfàní jíjẹ́ “ẹnu” Ọlọ́run gẹ́gẹ́ bí Jeremiah ṣe ṣàpèjúwe rẹ̀ ni ànfàní láti sọ̀rọ̀ fún Ọlọ́run ní àkókò tí Orílẹ̀-Èdè Amẹ́ríkà “ń sọ̀rọ̀ bí dragoni.” Ọ̀rọ̀ tí àwọn ènìyàn Ọlọ́run yóò sì máa sọ nígbà náà ni ìkìlọ̀ lòdì sí àmì ẹranko ìjọ papacy. Láti ní ìpín nínú ìṣísẹ̀ ológo náà, ó yẹ kí a padà.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> “Bí o bá fẹ́ padà, Ísráẹ́lì, ni Olúwa wí, padà sí ọ̀dọ̀ mi: bí o bá sì mú àwọn ohun ìríra rẹ kúrò níwájú mi, nígbà náà ni ìwọ kì yóò ṣí kiri. Ìwọ yóò sì búra pé, ‘Olúwa wà láàyè,’ nínú òtítọ́, nínú ìdájọ́, àti nínú òdodo; àwọn orílẹ̀-èdè yóò sì bùkún ara wọn nínú rẹ̀, nínú rẹ̀ ni wọn yóò sì máa ṣògo. Nítorí báyìí ni Olúwa wí fún àwọn ọkùnrin Júdà àti Jerúsálẹ́mù, Ẹ fọ ilẹ̀ yín tí a fi sílẹ̀ láìgbẹ́, ẹ má sì ṣe fún irúgbìn láàárín ẹ̀gún. Ẹ kọ ara yín ní ilà fún Olúwa, ẹ sì mú ìkọlà ọkàn yín kúrò, ẹ̀yin ọkùnrin Júdà àti àwọn olùgbé Jerúsálẹ́mù: kí ìbínú mi má bàa jáde bí iná, kí ó sì jó títí tí kò sí ẹni tí yóò lè pa á, nítorí ìburúkú iṣẹ́ yín. Ẹ kéde ní Júdà, ẹ sì polongo ní Jerúsálẹ́mù; kí ẹ sì wí pé, Ẹ fún ìpè ní ilẹ̀ náà: ké sókè, ẹ kó ara yín jọ, kí ẹ sì wí pé, Ẹ péjọ, kí a sì lọ sínú àwọn ìlú olódi. Ẹ gbé àsíá sókè sí Síónì: ẹ sẹ́yìn, ẹ má ṣe dúró: nítorí èmi yóò mú ibi wá láti àríwá, àti ìparun ńlá. Kìnnìún ti gòkè wá láti inú igbó rẹ̀, apanirun àwọn orílẹ̀-èdè sì wà lójú ọ̀nà rẹ̀; ó ti jáde kúrò ní ipò rẹ̀ láti sọ ilẹ̀ rẹ di ahoro; àwọn ìlú rẹ yóò sì di ahoro, láìsí olùgbé. Jeremiah 4:1–7.”

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Ṣùgbọ́n Ẹ̀mí Olúwa bà lé Gídíónu, ó sì fẹ́ ìpè; a sì kó Ábíésérì jọ lẹ́yìn rẹ̀. Ó sì rán àwọn ìránṣẹ́ káàkiri gbogbo Mánásè; a sì kó òun náà jọ lẹ́yìn rẹ̀ pẹ̀lú: ó sì rán àwọn ìránṣẹ́ sí Áṣérì, àti sí Ṣébúlúnì, àti sí Náfútálì; wọ́n sì gòkè wá láti pàdé wọn. Onídàájọ́ 6:34, 35.

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