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# The Book of Daniel - Number Sixty-Five

Ìwé Dáníẹ́lì – Nọ́mbà Márùndínlọ́gọ́ta

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Ìṣípayá Àsọtẹ́lẹ̀: Ìmòye Nípa Ìdààmú Ọjọ́ Kejìlá, Ọjọ́ Kẹtàlá, Ọdún 2020 àti Ìfiránṣẹ́ Tí Ń Ṣípayá ti Ẹkún Ọ̀gànjọ́ ní Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Ní ọjọ́ kejidínlógún oṣù Keje, ọdún 2020, ìjákulẹ̀ àkọ́kọ́ dé fún ìṣísẹ̀ ìtúnṣe Ọlọ́run ti ìgbà ìkẹyìn. Ó fi àmì-ọ̀nà kan sílẹ̀ nínú ìtàn Ègbé kẹta, èyí tí í ṣe ìtàn òjò àìpẹ́, àti pẹ̀lú ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Gbogbo ìṣísẹ̀ ìtúnṣe nínú ìtàn mímọ́ ni ó ti ṣàfihàn ìtàn náà, a sì tún ṣàfihàn án ní pàtó jùlọ nípasẹ̀ ìtàn ìṣísẹ̀ Millerite, a sì ṣe àkàwé rẹ̀ nípasẹ̀ òwe àwọn wúńdíá mẹ́wàá, ó sì ń ṣojú fún ìtàn àsọtẹ́lẹ̀ tí gbogbo wòlíì dá mọ̀.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

Ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, dúró fún ìdààmú àkọ́kọ́ ti ìṣíkiri náà, àti pé, gẹ́gẹ́ bí bẹ́ẹ̀, ó samisi dídé àkókò ìdádúró nínú àpèjúwe àwọn wúńdíá mẹ́wàá àti Hábákúkù. Nínú ìtàn àwọn Millerite, ẹ̀rí kan náà tí ó yọrí sí ìkéde aṣìṣe wọn ni a rí pé ó ń tọ́ka sí ọjọ́ tòótọ́ náà. Nígbà náà ni a rí i pé àkókò ìdádúró nínú àpèjúwe àwọn wúńdíá mẹ́wàá jẹ́ òtítọ́ ìsinsin yìí, àti pé àkókò ìdádúró yẹn ni àkókò ìdádúró kan náà nínú Hábákúkù orí kejì. Àpèjúwe àwọn wúńdíá mẹ́wàá ni a tún ṣe dé ẹ̀kúnrẹ́rẹ́ rẹ̀ gan-an, àti pé òtítọ́ yẹn ń fi hàn pé àwọn nìkan tí wọ́n ní í ṣe pẹ̀lú ìdààmú náà ni wọ́n jẹ́ olùdíje láti jẹ́ wúńdíá ọlọ́gbọ́n tàbí wúńdíá òmùgọ̀.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Àwùjọ ńlá ti Adventismu Laodicea ni a dán wò nípa dídé Wó kẹta ní ọjọ́ Kẹsán 11, 2001, àti nígbà tí àsọtẹ́lẹ̀ tí ó kùnà ti ọjọ́ Keje 18, 2020 kọjá, a fi Adventismu Laodicea sílẹ̀ sẹ́yìn láti máa ṣàkálẹ̀ láìní ìtọ́sọ́nà padà sí ọ̀dọ̀ Róòmù, gẹ́gẹ́ bí ó ti rí fún àwọn Pùrótẹ́sítáǹtì nínú ìtàn Millerite.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Kì í ṣe pé àwọn Millerite nìkan ló dá àkókò ìdadúró mọ̀ gẹ́gẹ́ bí ìmúṣẹ àkàwé àwọn wúńdíá mẹ́wàá, ṣùgbọ́n wọ́n rí i pẹ̀lú pé nínú Hábákúkù àṣẹ náà láti dúró de ìran náà, bí ó tilẹ̀ jẹ́ pé ó fà á sẹ́yìn, ni àmì-ọ̀nà àsọtẹ́lẹ̀ kan náà náà. Nígbà náà ni Hábákúkù fi jẹ́rìí pé ìran tí a ti fi hàn ní ọ̀nà àṣìṣe, tí ó sì ti fa ìdánilójú àkọ́kọ́ náà, ni ìran náà tí yóò “sọ̀rọ̀” ní òpin.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìparí yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó ń dúró pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Hábákúkù 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Ìhìnrere tí ó mú kí ìdààmú àkọ́kọ́ wá ni ìhìnrere kan náà tí a óò mọ̀ pé ó ń ṣẹ ní ìmúṣẹ ní ọjọ́ iwájú tí ó sún mọ́lé, ṣùgbọ́n ó jẹ́ ìhìnrere tí ó ṣì dá lórí àwọn àríyànjiyàn àsọtẹ́lẹ̀ ìṣáájú tí a lò nínú ìkéde àṣìṣe àkọ́kọ́ náà.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

Nínú ìtàn àwọn Millerite, àwọn ènìyàn májẹ̀mú àtijọ́ ni a kọ́kọ́ dán wò; lẹ́yìn náà ni a dán àwọn ènìyàn májẹ̀mú tuntun wò. Ìdánwò náà bẹ̀rẹ̀ fún àwọn Pùròtẹ́sítáǹtì nígbà tí áńgẹ́lì àkọ́kọ́ ti Ìfihàn mẹ́wàá àti áńgẹ́lì àkọ́kọ́ ti Ìfihàn mẹ́rìnlá (nítorí wọ́n jẹ́ áńgẹ́lì kan náà) sọ̀kalẹ̀ ní August 11, 1840. Ìdánwò wọn parí pẹ̀lú ìbànújẹ àkọ́kọ́ àti dídé áńgẹ́lì kejì ti Ìfihàn mẹ́rìnlá.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Nínú ìtàn àwọn Millerite, ìdánwò fún àwọn Millerite bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kejì ní àkókò ìrẹ̀wẹ̀sì àkọ́kọ́, ó sì parí pẹ̀lú dídé Igbe Àárín Òru, èyí tí Sister White ṣàfihàn gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ àwọn áńgẹ́lì tí wọ́n darapọ̀ mọ́ áńgẹ́lì kejì. Lábẹ́ agbára Ẹ̀mí Mímọ́, àwọn Millerite tí wọ́n mọ̀ tí wọ́n sì gba ìhìn iṣẹ́ Igbe Àárín Òru ni a yà sọ́tọ̀ nígbà náà kúrò lọ́dọ̀ àwọn Millerite tí kò mọ ìhìn iṣẹ́ náà tí ń sọ̀ kalẹ̀ ní gbogbo àyíká wọn. Ní October 22, 1844, áńgẹ́lì kẹta dé, ìran náà tí ó ti pẹ́ ní ìdádúró sì bá a sọ̀rọ̀ nígbà náà.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Nínú ìtàn fífọwọ́dìígbẹ̀nà àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì [144,000], a kọ́kọ́ dán àwọn ènìyàn májẹ̀mú àtijọ́ wò, lẹ́yìn náà àwọn ènìyàn májẹ̀mú tuntun. Ìdánwò náà bẹ̀rẹ̀ fún Adventismu ti Laodicea nígbà tí ohùn àkọ́kọ́ ti áńgẹ́lì Ìfihàn orí kẹtàdínlógún [18] àti áńgẹ́lì kẹta ti Ìfihàn orí kẹrìnlá [14] (nítorí pé áńgẹ́lì kan náà ni wọ́n), sọ̀kalẹ̀ ní September 11, 2001. Ìdánwò wọn parí pẹ̀lú ìbànújẹ́ ọjọ́ July 18, 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Nínú ìṣísẹ̀ angẹli kẹta, ìdánwò fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọ̀kẹ́ mẹ́rin náà bẹ̀rẹ̀ pẹ̀lú dídé ìbànújẹ àkọ́kọ́, yóò sì parí pẹ̀lú dídé ìhìn Ẹkún Àárín Òru. Ní abẹ́ agbára Ẹ̀mí Mímọ́, àwọn tí wọ́n ń báyìí mọ̀ tí wọ́n sì gba ìhìn Ẹkún Àárín Òru, nígbà náà ni a yà wọ́n kúrò lára àwọn aṣiwèrè àti àwọn ẹni búburú tí kò mọ ìhìn oníhà púpọ̀ tí ó ń rọ̀ yí wọn ká ní gbogbo àkókò yìí.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ bá dé, “ohùn” kejì ti áńgẹ́lì Ìfihàn orí kejìdínlógún yóò sọ̀rọ̀, èyí tí ó sì tún jẹ́ ìran náà tí “pé” ní sísọ̀rọ̀. Ó tún dúró fún ìránṣẹ́ áńgẹ́lì kẹta tí ń “wú” sókè dé igbe ńlá.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

A fi Ẹkún Ọ̀gànjọ́ òru hàn gẹ́gẹ́ bí ọ̀pọ̀ àwọn áńgẹ́lì tí wọ́n darapọ̀ mọ́ áńgẹ́lì tí ó ti ṣáájú. Ìhìnrere Ẹkún Ọ̀gànjọ́ òru ní ọ̀pọ̀ èròjà tí ń ṣètìlẹ́yìn fún gbogbo ìhìnrere náà, àti pé àwọn áńgẹ́lì jẹ́ ààmì àwọn ìhìnrere. Nínú ìtàn àwọn Millerite, aṣáájú-ọ̀nà tí a mọ̀ gẹ́gẹ́ bí ẹni tí ó ṣí iwájú nínú mímú ìhìnrere tòótọ́ ti Ẹkún Ọ̀gànjọ́ òru jọ ni Samuel S. Snow. Nínú ìtàn náà, a ti fi ẹ̀rí hàn dáadáa pé ìmọ̀ Snow nípa ìhìnrere Ẹkún Ọ̀gànjọ́ òru dàgbà sí i nípasẹ̀ àkókò kan.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

A tún ṣe ìtàn náà dé ojú lẹ́tà rẹ̀ gan-an, àti pé ìhìn ti Igbe Òru Àárín gbùngbùn ìkẹyìn ti ń dàgbà ní gbangba láti ìparí oṣù Keje, ọdún 2023. Kì í ṣe ìhìn ti Íslám nìkan lásán, ṣùgbọ́n ó tún ní inú rẹ̀ ìhìn èdìdì àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì náà. Ó ní inú rẹ̀ ìṣípayá pé àwọn ìwo méjì ti ẹranko ayé, àwọn méjèèjì ń gba “ikú àti àjíǹde” kọjá, gẹ́gẹ́ bí wọ́n ṣe bá àwòrán ẹranko náà lọ ní ìbámu, èyí tí ó sì mú àlọ àsọtẹ́lẹ̀ náà ṣẹ ní ìtàn kan náà pé “ẹ̀kẹjọ jẹ́ ọ̀kan nínú àwọn méje.” Ó ní inú rẹ̀ àwọn ìṣípayá tí ó ní í ṣe pẹ̀lú “ìtàn ìkọ̀kọ̀” ti Ààrá Méje, ó sì mú àlọ àsọtẹ́lẹ̀ ti “òkúta” tí a kọ̀ sílẹ̀ tí ó di “orí igun” ṣẹ, bí a ṣe ń ṣípayá “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n gẹ́gẹ́ bí okùn tí ń hun gbogbo òtítọ́ inú ìtàn Miller pọ̀, pẹ̀lú àwọn òtítọ́ tí a tú sílẹ̀ ní àkókò ìkẹyìn ní ọdún 1989. Onísáàmù náà sọ ọ́ báyìí:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Òkúta tí àwọn akọ́lé kọ̀ ni ó di òkúta pàtàkì igun ilé. Ọ̀dọ̀ Olúwa ni èyí ti wá; ó sì jẹ́ ohun àgbàyanu lójú wa. Èyí ni ọjọ́ tí Olúwa dá; a ó yọ̀, a ó sì máa yìn inú rẹ̀. Sáàmù 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Òkúta” náà, tí í ṣe “iyebíye” àkọ́kọ́ tí William Miller ṣàwárí (àti pé àwọn iyebíye jẹ́ òkúta), ni “ọjọ́ tí Olúwa ti dá.” A ti fihàn nínú àwọn àpilẹ̀kọ iṣáájú pé ìṣètò, àti àwọn ọ̀rọ̀ àṣẹ ọjọ́ ìsinmi, jọ pátápátá pẹ̀lú ìṣètò ìyíká mímọ́ ti méje, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Lefitiku orí kẹ́ẹ̀dógún. Ìsinmi ní ọjọ́ keje jẹ́ àpẹẹrẹ ti ilẹ̀ tí ń sinmi ní ọdún keje, àti nígbà tí a bá wo àwọn àṣẹ méjèèjì ní ọ̀nà yìí, wọ́n ń pèsè ẹ̀rí pé ọjọ́ kan dúró fún ọdún kan nínú àsọtẹ́lẹ̀ Bíbélì.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Wọ́n tún fi hàn pé ìmọ̀ tí Miller kéde nípa ìbínú Ọlọ́run ti “àkókò méje,” nínú Lefitiku mẹ́rìndínlọ́gbọ̀n, ni a ṣàfihàn rẹ̀ gẹ́gẹ́ bí “ọjọ́ kan”, nítorí Olúwa dá ìyípo mímọ́ ti ọdún méje sílẹ̀, pẹ̀lú ìdájú kan náà gẹ́gẹ́ bí Ó ti dá ọ̀run àti ayé ní ọjọ́ mẹ́fà, tí Ó sì sinmi ní ọjọ́ keje.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Nígbà tí Jésù parí àkàwé ọgbà àjàrà náà, Ó bi àwọn Farisi ní ìbéèrè kan.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Nígbà náà, nígbà tí olúwa ọgbà àjàrà bá dé, kí ni yóò ṣe sí àwọn àgbẹ́ wọ̀nyẹn? Wọ́n sì wí fún un pé, Yóò pa àwọn ènìyàn búburú wọ̀nyẹn run ní ìparun búburú, yóò sì yá ọgbà àjàrà rẹ̀ fún àwọn àgbẹ́ mìíràn, tí yóò máa san èso rẹ̀ fún un ní àkókò wọn. Jésù wí fún wọn pé, Ṣé ẹ kò tíì kà nínú Ìwé Mímọ́ rí pé, Òkúta tí àwọn akẹ́kọ̀ọ́ ilé kọ̀ sílẹ̀, èyí kan náà ni ó di olórí igun ilé: iṣẹ́ Oluwa ni èyí jẹ́, ó sì ṣe ìyanu ní ojú wa? Nítorí náà ni mo ṣe wí fún yín pé, a ó gba ìjọba Ọlọ́run kúrò lọ́dọ̀ yín, a ó sì fi í fún orílẹ̀-èdè kan tí ń so èso rẹ̀ jáde. Ẹnikẹ́ni tí yóò bá ṣubú lórí òkúta yìí ni a ó fọ́; ṣùgbọ́n ẹni tí òkúta náà bá ṣubú lé lórí, yóò lọ́ ọ́ di túútúú. Nígbà tí àwọn olórí àlùfáà àti àwọn Farisi gbọ́ àwọn òwe rẹ̀, wọ́n mọ̀ pé òun ń sọ̀rọ̀ nípa wọn. Matteu 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Òwe àkàwé ọgbà àjàrà náà jẹ́ òwe àkàwé pé a kọjá àwọn ènìyàn tí a ti yàn tẹ́lẹ̀, a sì fi ìjọba náà fún àwọn ènìyàn tuntun tí a yàn. “Òkúta” tí a kọ̀ sílẹ̀ gẹ́gẹ́ bí Jésù ti sọ, ni “òkúta” tí yóò yálà gbàlà tàbí pa run, gẹ́gẹ́ bí a ṣe gbà á. “Òkúta” náà gbọ́dọ̀ jẹ́ òtítọ́ inú Ìwé Mímọ́ nínú àyíká tí Jésù lò ó, nítorí ó ní agbára láti mú èso òdodo jáde, òdodo Kristi sì ni a máa ń mú jáde nínú ọkùnrin àti obìnrin nìkan nígbà tí wọ́n bá gba Ọ̀rọ̀ òtítọ́ Rẹ̀.

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

> Yà wọ́n sọ́tọ̀ nípasẹ̀ òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. Johanu 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Òkúta” náà jẹ́ ẹ̀kọ́ ìtọ́́ni kan tí a lè gbà tàbí kọ̀, Jesu sì ni Ọ̀rọ̀ náà, àti nínú ìwé Ìṣe Àwọn Àpọ́sítélì, Pétérù fi hàn pé Kristi ni “òkúta” náà.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Ẹ jẹ́ kí ó di mímọ̀ fún gbogbo yín, àti fún gbogbo àwọn ènìyàn Ísírẹ́lì, pé nípa orúkọ Jésù Kristi ti Násárẹ́tì, ẹni tí ẹ̀yin kàn mọ́ àgbélébùú, ẹni tí Ọlọ́run jí dìde kúrò nínú àwọn òkú, àní nípasẹ̀ òun náà ni ọkùnrin yìí dúró níwájú yín ní ìwòsàn pípé. Òun ni òkúta náà tí ẹ̀yin àwọn akẹ́lé kà sí asán, tí ó sì di orí igun ilé. Ìgbàlà kò sì sí nínú ẹlòmíràn kankan: nítorí kò sí orúkọ mìíràn lábẹ́ ọ̀run tí a fi fún àwọn ènìyàn, nípasẹ̀ èyí tí ó yẹ kí a gbàlà. Ìṣe 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Lẹ́yìn náà, nínú Peteru àkọ́kọ́, ó mú àpẹẹrẹ “òkúta” náà lọ jìnà sí i síwájú, ṣùgbọ́n ó pa á mọ́ nínú àyíká kan náà ti ìkọjá lọ́wọ́ àwọn ènìyàn májẹ̀mú àtijọ́ àti yíyàn àwọn ènìyàn tuntun tí a yàn, tí gẹ́gẹ́ bí ó ti sọ, “tẹ́lẹ̀ rí ẹ̀yin kì í ṣe ènìyàn kan, ṣùgbọ́n nísinsin yìí ẹ jẹ́ ènìyàn Ọlọ́run: tí kò rí àánú gbà tẹ́lẹ̀, ṣùgbọ́n nísinsin yìí ẹ ti rí àánú gbà.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Ẹ wá sọ́dọ̀ rẹ̀, gẹ́gẹ́ bí òkúta alààyè kan, ẹni tí ènìyàn kọ̀ lóòótọ́, ṣùgbọ́n tí a yàn láti ọ̀dọ̀ Ọlọ́run, tí ó sì ṣeyebíye; ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, ni a ń kọ́ yín sókè di ilé ẹ̀mí, ìjọ àlùfáà mímọ́, láti máa rú ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jesu Kristi. Nítorí náà, a sì kọ ọ́ sínú Ìwé Mímọ́ pé, Wò ó, mo fi òkúta igun àgbà kan sí Sioni, àyànfẹ́, ṣeyebíye: ẹni tí ó bá sì gbà á gbọ́, ojú kì yóò tì í. Nítorí náà, fún yín tí ẹ gbàgbọ́, ó jẹ́ ẹni ṣeyebíye: ṣùgbọ́n fún àwọn tí kò gbọ́ràn, òkúta tí àwọn akólé kọ̀, òun náà ni a ṣe ní orí igun, àti òkúta ìkọ̀sẹ̀, àti àpáta ìdíwọ̀; àní fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, níwọ̀n bí wọn ti ń ṣàìgbọràn: èyí tí a sì yàn wọn sí pẹ̀lú. 1 Peteru 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Peteru sọ nípa àwọn ènìyàn àyànfẹ́ àtijọ́ pé, “sí àwọn tí kò gbọ́ràn, òkúta tí àwọn akọ́lé kọ̀, òun náà ni a sọ di orí igun, àti òkúta ìkọsẹ̀, àti àpáta ìdíwọ̀n, àní sí àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, níwọ̀n bí wọ́n ti jẹ́ aláìgbọ́ràn: sí èyí pẹ̀lú ni a yàn wọ́n.”

Jesus is represented by every sacred illustration of the foundation.

A ṣoju Jesu nípasẹ̀ gbogbo àpẹẹrẹ mímọ́ ti ìpìlẹ̀ náà.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí náà ni Jésù Kristi. 1 Kọ́ríńtì 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Ipìlẹ̀ tí àwọn Mílẹ́ráìtì kọ́ ni Àpáta Àìnípẹ̀kun (Òkúta).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti mú ìkìlọ̀ wá: Kò sí ohunkóhun tí a gbọ́dọ̀ jẹ́ kí ó wọlé tí yóò fa ìpìlẹ̀ ìgbàgbọ́ náà rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò nífẹ̀ẹ́ láti yọ ẹsẹ̀ wa kúrò lórí pèpéle tí a ti fi wọ́n sí, bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà àtọkànwá, ní lílo ọkàn wa láti wá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Ó yẹ kí ó rí bí Àpáta Àìnípẹ̀kun. Ó ti ń darí mi láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Ìyebíye àkọ́kọ́ tí Miller ṣàwárí tí ó di apá kan nínú ìpìlẹ̀ ẹ̀kọ́ àwọn Millerite, tí ó dàbí Àpáta Àìnípẹ̀kun, ni “àwọn ìgbà méje” inú Lefitiku ogún-ún àti mẹ́fà, àti “àwọn ìgbà méje” náà ni òtítọ́ ìpìlẹ̀ àkọ́kọ́ tí a fi sílẹ̀ ní ẹ̀gbẹ́ kan látọ̀dọ̀ àwọn aṣáájú Millerite wọ̀nyẹn tí wọ́n ṣẹ̀ṣẹ̀ kọ́ ìpìlẹ̀ Millerite náà. Àwọn akólé ni yóò kọ òkúta ìpìlẹ̀ náà sílẹ̀. “Òkúta” náà, tí ó jẹ́ àpẹẹrẹ Kristi, tún jẹ́ ọjọ́ tí Oluwa ṣe, nítorí ó ṣe ọjọ́ keje gẹ́gẹ́ bí ọjọ́ ìsinmi, àti ọdún keje gẹ́gẹ́ bí ọdún tí ilẹ̀ yóò sinmi. Ní ọdún 1863, a kọ òkúta ìpìlẹ̀ náà sílẹ̀, ṣùgbọ́n a ó ṣe é ní “orí igun” àti “òkúta ìkọ̀sẹ̀” fún àwọn aláìgbọràn.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ìròyìn ti Islam ti ègbẹ́ kẹta ni kókó-ọrọ̀ ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, ìlànà ìdánwò sì bẹ̀rẹ̀ nígbà tí áńgẹ́lì Ìṣípayá méjìdínlógún sọ̀ kalẹ̀, bí a ṣe da àwọn ilé ńlá ti Ìlú New York wó lulẹ̀ ní September 11, 2001. Adventism dakẹ́ ní ti ìdánimọ̀ àsọtẹ́lẹ̀ pé September 11, 2001, ni dídé “ọjọ́ ti ẹ̀fúùfù ìlà oòrùn.” Ní July 18, 2020, a fi wọ́n sílẹ̀ sẹ́yìn bí àwọn ẹlẹ́rìí méjì ti Ìṣípayá orí kọkànlá ṣe pa wọ́n ní àwọn òpópónà ìlú ńlá náà. Ìdánwò Adventism ti parí, ìdánwò sì ti bẹ̀rẹ̀ fún àwọn tí wọ́n ti jẹ́wọ́ pé àwọn mọ ìròyìn Islam.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Lẹ́yìn tí wọ́n ti dubulẹ̀ ní òkú lójú pópó títí di òpin oṣù Keje, ọdún 2023, a sì jí egungun gbígbẹ tí ó kú náà dìde nípasẹ̀ ìhìnrere àkọ́kọ́ ti Ésékíẹ́lì. Ìhìnrere kejì ti Ésékíẹ́lì ni ìhìnrere ti ẹ̀fúùfù mẹ́rin ti Ísilámù ti Ègbé kẹta, tí ń ṣàfihàn ṣíṣí ìdìpọ̀ ìhìnrere Ẹkún Ọ̀ganjọ́ ní ìlọsíwájú, èyí tí í ṣe ìran náà tí ó pẹ́, àti kókó-ọrọ̀ gbogbo àkókò ìṣísẹ̀ náà. Lẹ́yìn náà, a tú oríṣiríṣi òtítọ́ sílẹ̀, nítorí ìhìnrere Ẹkún Ọ̀ganjọ́ dúró fún ìhìnrere onípọ̀ ojú. Òtítọ́ àkọ́kọ́ tí ó dojú kọ egungun gbígbẹ tí ó kú náà ni òtítọ́ àkọ́kọ́ tí Àdífẹnítìsìmù Laodíkea kọ̀, ó sì dúró fún òtítọ́ tí ó samisi ìyípadà láti Laodíkea sí Filadẹlfíà.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Òtítọ́ ni ìfiránṣẹ́ ìdìdè, nítorí náà ó nílò kí a fi í múlẹ̀ mejeeji ní ọgbọ́n inú àti ní ti ẹ̀mí pẹ̀lú. Kò tó láti mọ̀ pé àkókò tí àwọn ẹlẹ́rìí méjì náà wà ní òkú ní ojú pópó jẹ́ ààmì ìṣàpẹẹrẹ ìtúká “àkókò méje,” ṣùgbọ́n ó tún béèrè ìgbàgbọ́ òtítọ́ náà ní ìrírí gidi.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Àwọn iyebíye Miller, tí wọ́n dúró fún àwọn òtítọ́ tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1798, di ìdánwò fún àwọn wúńdíá ti àwọn ọjọ́ ìkẹyìn. Ìrírí dídúró gbọ́dọ̀ nínú òtítọ́ ní “ọ̀nà ẹ̀mí” ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ iyebíye àkọ́kọ́ Miller, àti ìdúró gbọ́dọ̀ nínú òtítọ́ ní “ọ̀nà ọgbọ́n” ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìhìnrere Islami ti ègbé kẹta. Ìpè sí ìrònúpìwàdà àti ìjẹ́wọ́ ẹ̀ṣẹ̀ tí “àkókò méje” ṣàpẹẹrẹ, ń tọ́ka sí iṣẹ́ kan tí a ń ṣe ní ìbámu pẹ̀lú Kristi ní Ibi Mímọ́ Jùlọ, tí a sì ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran “mareh.”

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Ìmọ̀ “ọgbọ́n-ọrọ̀” nípa Islam ti Ègbé kẹta ni a ṣàfihàn rẹ̀ nípasẹ̀ ìran “chazon”, àti pé a nílò àwọn méjèèjì fún àwọn tí a ó fi èdìdì dì. Ní ọdún 1863, Adventism ti Laodicea yàn láti tún Jeriko kọ́, ó sì fi iṣẹ́ rẹ̀ ti mímú Jerusalẹmu padà sípò sílẹ̀. Jeriko jẹ́ ààmì ọ̀rọ̀ àti ọrọ̀-ayé, gẹ́gẹ́ bí a ti tún ṣàfihàn rẹ̀ nínú ìfọ́jú ti Laodicea.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Ọ̀kan lára àwọn ààbò olódi tí ó lágbára jùlọ ní ilẹ̀ náà—ìlú ńlá àti ọlọ́rọ̀ Jẹ́ríkò—wà níwájú wọn gan-an, bí ó tilẹ̀ jẹ́ pé ó jìnnà díẹ̀ sí ibùdó wọn ní Gílígálì. Ní ààlà pẹ̀tẹ́lẹ̀ ọlọ́ràá kan tí ó kún fún ọ̀pọ̀lọpọ̀ ohun èlò ilẹ̀ olóoru tí ó níye lórí àti onírúurú, àwọn ààfin àti tẹ́ńpìlì rẹ̀, ibùgbé ìgbádùn àti ìwà búburú, ìlú agbéraga yìí, lẹ́yìn àwọn odi agbára rẹ̀ tí ó lágbára, dúró ní ìpenija sí Ọlọ́run Ísírẹ́lì. Jẹ́ríkò jẹ́ ọ̀kan nínú àwọn àga pàtàkì ti ìjọ́sìn òrìṣà, ní pàtàkì tí a yà sọ́tọ̀ fún Aṣítárótì, òrìṣà abo oṣùpá. Níhìn-ín ni gbogbo ohun tí ó burú jùlọ tí ó sì ń sọ ènìyàn di ẹlẹ́gàn jùlọ nínú ẹ̀sìn àwọn ará Kénáánì kó jọ sí. Àwọn ènìyàn Ísírẹ́lì, ní ọkàn àwọn ẹni tí àwọn àbájáde ẹlẹ́rùjẹ̀jẹ̀ ti ẹ̀ṣẹ̀ wọn ní Bẹti-péórì ṣì wà ní tuntun, kò lè wo ìlú aláìnígbọ̀ràn yìí bí kò ṣe pẹ̀lú ìríra àti ìbẹ̀rù.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Òkúta” tí àwọn akẹ́lé kọ̀ sílẹ̀ ní ọdún 1863, bí wọ́n ti tún Jeriko kọ́, ni “àkókò méje” náà tí ní àwọn ọjọ́ ìkẹyìn yóò di òtítọ́ (iyebíye), tí ó sì di “orí igun”, nítorí pé òtítọ́ náà ni ó hun ìbẹ̀rẹ̀ Adventism pọ̀ mọ́ra nínú ìṣípò àwọn Millerites, pẹ̀lú òpin Adventism nínú ìṣípò àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì. Iyebíye náà, tí í ṣe “àkókò méje,” tún jẹ́ “ọjọ́ tí Olúwa dá”, ó sì jẹ́ Kristi fúnra rẹ̀, nítorí Òun ni Ọ̀rọ̀ náà, Òun sì ni “Òtítọ́.” Kókó-ẹ̀kọ́ nípa Islam ni kókó tí ń mú ìwẹ̀nùmọ́ àwọn ènìyàn àyànfẹ́ àtijọ́ àti tuntun wá, ìwẹ̀nùmọ́ alápá méjì náà sì bẹ̀rẹ̀ ní September 11, 2001, èyí tí ó jẹ́ “ọjọ́ ẹ̀fúùfù ìlà-oòrùn”. Ní ọjọ́ náà, àwọn olùṣọ́ ni láti kọrin gan-an orin kan náà tí Kristi kọ, nígbà tí Ó kéde àkàwé ọgbà-àjàrà náà. Àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì ń kọ orin Mose (“àkókò méje”), àti orin Ọ̀dọ́-Àgùntàn náà.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Mo sì rí bíi òkun dígí tí a dà pọ̀ mọ́ iná; àti àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti àmì rẹ̀, àti nọ́ńbà orúkọ rẹ̀, dúró lórí òkun dígí náà, wọ́n sì ní àwọn duru Ọlọ́run. Wọ́n sì ń kọ orin Mósè, ìránṣẹ́ Ọlọ́run, àti orin Ọ̀dọ́-Àgùntàn, pé, Títóbi àti àgbàyanu ni iṣẹ́ rẹ, Olúwa Ọlọ́run Olódùmarè; òdodo àti òtítọ́ ni ọ̀nà rẹ, ìwọ Ọba àwọn mímọ́. Ìfihàn 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Ọdọ-agutan” náà ni Kristi tí wọ́n pa, a sì pa á ní àárín ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ọjọ́ ogún, nípa bẹ́ẹ̀ ó so ẹbọ ìyè àti ẹ̀jẹ̀ Rẹ̀ pọ̀ jọ (níbi tí Ó ti fi májẹ̀mú náà múlẹ̀), pẹ̀lú “ìjà májẹ̀mú Rẹ̀” ti Mósè, nínú Lefitiku mẹ́rìndínlọ́gbọ̀n. Orin Mósè àti ti Ọdọ-agutan ni orin chazon ti ìtàn àsọtẹ́lẹ̀ àti orin mareh ti “ìfarahàn” Rẹ̀. Òun ni orin ìmọ̀ ọgbọ́n àti òye ẹ̀mí gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìran méjì ti Dáníẹ́lì orí kẹjọ. Òun ni orin àwọn ènìyàn májẹ̀mú kan tí a ń dá lẹ́jọ́ tí a sì ń kọjá wọn lọ, nígbà tí a ń yan àwọn ènìyàn àyànfẹ́ tuntun. Ìlànà yíyan náà, àti nítorí náà orin náà, bẹ̀rẹ̀ ní September 11, 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Yóò mú kí àwọn tí ó ti ọdọ Jakọbu wá gbẹ̀mì sílẹ̀: Israẹli yóò hùwà, yóò sì yọ, yóò sì fi èso kún ojú ayé gbogbo. Ṣé ó ti lù ú bí ó ti lu àwọn tí ó lu u? tàbí a pa á gẹ́gẹ́ bí pípani àwọn tí ó ti ọwọ́ rẹ̀ kú? Ní ìwọ̀n, nígbà tí ó bá rú jáde, ìwọ yóò bá a jiyàn: ó dá afẹ́fẹ́ líle rẹ̀ dúró ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jakọbu kúrò; èyí sì ni gbogbo èso láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo àwọn òkúta pẹpẹ di bí òkúta ṣọ́ọ̀kì tí a ti fọ́ túútúú, àwọn àgbàdo òrìṣà àti àwọn ère kì yóò dúró mọ́. Síbẹ̀, ìlú olódi náà yóò di ahoro, ibùgbé náà yóò sì di fífẹ̀ sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò máa jẹun, níbẹ̀ ni yóò sì dùbúlẹ̀, yóò sì run àwọn ẹ̀ka rẹ̀. Nígbà tí àwọn ẹ̀ka rẹ̀ bá gbẹ, a ó fọ́ wọn kúrò: àwọn obìnrin yóò wá, wọn yóò sì fi wọ́n síná: nítorí pé àwọn ènìyàn tí kò ní òye ni wọ́n: nítorí náà ẹniti ó dá wọn kì yóò ṣàánú fún wọn, ẹniti ó sì mọ̀ wọ́n kì yóò fi ojú rere hàn wọ́n. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò lu kúrò láti etí Odò náà títí dé odò Ejibiti, a ó sì kó yín jọ lẹ́kọ̀ọ̀kan, ẹ̀yin ọmọ Israẹli. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó fọn fèrè ńlá náà, àwọn tí ó ti fẹrẹ̀ ṣègbé ní ilẹ̀ Asiria yóò sì wá, àti àwọn ẹni-ìtìjú ní ilẹ̀ Ejibiti, wọn yóò sì jọ́sìn fún Olúwa ní òkè mímọ́ ní Jerusalẹmu. Isaiah 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Ní ìtúmọ̀ rẹ̀ tó pé, àwọn ẹsẹ̀ wọ̀nyí ń tọ́ka sí September 11, 2001, títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ẹsẹ̀ kẹfà ń fi gbogbo ìtàn náà hàn nípa fífi ìbẹ̀rẹ̀ ewéko náà hàn, èyí tí ó gbé gbòǹgbò kalẹ̀, lẹ́yìn náà ó hù ìtànná àti bùdù, tí ó sì parí ní fífi èso kún ilẹ̀ ayé. Èso tí ó kún ilẹ̀ ayé ń ṣe bẹ́ẹ̀ ní àkókò “wákàtí” náà, èyí tí í ṣe ìpẹ̀yà òfin Ọjọ́ Àìkú. Nígbà náà tí Kristi ń kó èso rẹ̀ jọ sínú àká rẹ̀, ó tún ń mú ìdájọ́ wá sórí Babiloni. Ìdájọ́ tí ó ṣẹlẹ̀ ní àkókò tí ilẹ̀ ayé kún fún èso ni a ṣojú rẹ̀ nínú ẹsẹ̀ keje, nígbà tí a béèrè àwọn ìbéèrè méjì wọ̀nyí pé, “Ṣé ó ti lù ú bí ó ti lu àwọn tí ó lu u bí? tàbí ṣé a pa á gẹ́gẹ́ bí pípani àwọn tí a pa nípasẹ̀ rẹ̀?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Nígbà náà nínú ẹsẹ̀ kẹjọ, fífọ omi òjò ìkẹyìn náà ni a fi àmì sí pẹ̀lú ọ̀rọ̀ yìí pé, “Ní ìwọ̀n.” Ohun tí ó ń mú kí àwọn ewéko yọ jáde ni òjò, àti nígbà tí ìbẹ̀rẹ̀ òjò ìkẹyìn náà bá jẹ́ èyí tí a fi àmì sí, a fi àmì sí i gẹ́gẹ́ bí ohun tí ó bẹ̀rẹ̀ “ní ìwọ̀n, nígbà tí ó bá yọ jáde.” Nígbà tí òjò ìkẹyìn bá bẹ̀rẹ̀, a tú ú jáde “ní ìwọ̀n”, nítorí a kì í tú ú jáde láìsí ìwọ̀n bí ìkórè bá jẹ́ adalu òtítọ́ àti èké.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Gbogbo ọkàn tí a yí padà ní tòótọ́ yóò ní ìfẹ́ gbígbóná gidigidi láti mú àwọn ẹlòmíràn jáde kúrò nínú òkùnkùn ìṣìnà wá sínú ìmọ́lẹ̀ àgbàyanu ti òdodo Jesu Kristi. Ìtújáde ńlá ti Ẹ̀mí Ọlọ́run, tí ń tan ìmọ́lẹ̀ rẹ̀ ká gbogbo ayé pẹ̀lú ògo rẹ̀, kì yóò dé títí a ó fi ní ènìyàn tí a ti mú lójú-kúrò, tí wọ́n mọ̀ nípa ìrírí ohun tí ó túmọ̀ sí láti jẹ́ àwọn aláṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run. Nígbà tí a bá ní ìyàsímímọ́ pípé, pẹ̀lú gbogbo ọkàn, sí iṣẹ́ ìránṣẹ́ Kristi, Ọlọ́run yóò jẹ́wọ́ òtítọ́ náà nípa ìtújáde Ẹ̀mí rẹ̀ láìsí ìwọ̀n; ṣùgbọ́n èyí kì yóò ṣẹlẹ̀ nígbà tí apá tí ó tóbi jùlọ nínú ìjọ kò jẹ́ aláṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run. Ọlọ́run kò lè tú Ẹ̀mí rẹ̀ jáde nígbà tí ìmọtara-ẹni-nìkan àti fífi ara ẹni lò fún ìtẹ́lọ́rùn ara hàn gbangba bẹ́ẹ̀; nígbà tí ẹ̀mí kan bá ń jẹ àkóso tí, bí a bá fi í sí ọ̀rọ̀, yóò sọ ìdáhùn Kaini yẹn,—‘Èmi ha ni olùṣọ́ arákùnrin mi bí?’ Bí òtítọ́ fún àkókò yìí, bí àwọn àmì tí ń pọ̀ sí i ní gbogbo ọwọ́, tí ń jẹ́rìí pé òpin ohun gbogbo ti sún mọ́lé, kò bá tó láti jí agbára tí ó sùn nínú àwọn tí wọ́n ń jẹ́wọ́ pé àwọn mọ òtítọ́, nígbà náà òkùnkùn tí ó bá ìmọ́lẹ̀ tí ó ti ń tàn yóò bò wọ́n mọ́ lórí àwọn ọkàn wọ̀nyí. Kò sí àfarawé àwáwí kankan fún àìbikítà wọn tí wọn yóò lè gbé kalẹ̀ níwájú Ọlọ́run ní ọjọ́ ńlá ìṣírò ìkẹyìn. Kò ní sí ìdí kankan láti mú wá gẹ́gẹ́ bí àwáwí ìdí tí wọn kò fi gbé ayé wọn, tí wọn kò sì rìn àti ṣiṣẹ́ nínú ìmọ́lẹ̀ òtítọ́ mímọ́ ọ̀rọ̀ Ọlọ́run, tí wọn sì fi bẹ́ẹ̀ ṣí i hàn sí ayé tí ẹ̀ṣẹ̀ ti sọ di òkùnkùn, nípasẹ̀ ìwà wọn, ìfọ̀kànsìn wọn, àti ìtara wọn, pé agbára àti òtítọ́ gidi ihinrere kò lè jẹ́ ẹni tí a lè tako.” Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Arábìnrin White tọ́ka sí ẹsẹ náà gẹ́gẹ́ bí àsìkò tí áńgẹ́lì Ìfihàn sọ̀kalẹ̀, nítorí ó wí pé, “ìtújáde ńlá ti Ẹ̀mí Ọlọ́run, èyí tí ń tan gbogbo ayé sí mímọ́ pẹ̀lú ògo rẹ̀.” Nínú ẹsẹ mìíràn tí a ti sábà tọ́ka sí nínú àwọn àpilẹ̀kọ wọ̀nyí, ó fi hàn pé nígbà tí “àwọn ilé ńlá ti New York” “bá wó lulẹ̀,” “Ìfihàn orí kejìdínlógún, ẹsẹ kìn-ín-ní títí dé ẹsẹ kẹta ni a ó mú ṣẹ.”

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìròyìn wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Nísinsin yìí ni èmi yóò kọrin fún Olùfẹ́ mi gan-an, orin ti Olùfẹ́ mi ní nípa ọgbà àjàrà rẹ̀. Olùfẹ́ mi ní ọgbà àjàrà kan lórí òkè ọlọ́ràá púpọ̀: ó sì fi ààlà yí i ká, ó kó àwọn òkúta inú rẹ̀ jáde, ó sì fi àjàrà tí ó dára jùlọ gbìn ín, ó sì kọ́ ilé iṣọ́ kan sí àárín rẹ̀, ó sì tún ṣe ibi ìtẹ̀ wáìnì nínú rẹ̀: ó sì retí pé yóò so èso àjàrà, ṣùgbọ́n ó so àjàrà igbó. Ǹjẹ́ ní báyìí, ẹ̀yin ará Jerusalẹmu, àti ẹ̀yin ọkùnrin Juda, ẹ jọ̀wọ́, ẹ dá ìdájọ́ láàárín èmi àti ọgbà àjàrà mi. Kí ni a lè tún ṣe sí ọgbà àjàrà mi ju ohun tí èmi kò tíì ṣe nínú rẹ̀ lọ? Nítorí kí ni, nígbà tí mo retí pé yóò so èso àjàrà, tí ó fi so àjàrà igbó? Ǹjẹ́ ní báyìí ẹ wá; èmi yóò sọ ohun tí èmi yóò ṣe sí ọgbà àjàrà mi fún yín: èmi yóò mú ọgbà ààbò rẹ̀ kúrò, a ó sì jẹ ẹ run; èmi yóò wó ògiri rẹ̀ lulẹ̀, a ó sì tẹ̀ é mọ́lẹ̀: èmi yóò sì sọ ọ́ di ahoro; a kì yóò gé e, a kì yóò sì ṣá a; ṣùgbọ́n òṣùṣú àti ẹ̀gún yóò hù sókè nínú rẹ̀: èmi yóò sì pàṣẹ fún ìkùukùu pé kí wọ́n má ṣe rọ òjò sórí rẹ̀. Nítorí ọgbà àjàrà Oluwa àwọn ọmọ-ogun ni ilé Israẹli, àwọn ọkùnrin Juda sì ni ohun ọ̀gbìn inú-dídùn rẹ̀: ó retí ìdájọ́ òdodo, ṣùgbọ́n wò ó, ìnira; ó retí òdodo, ṣùgbọ́n wò ó, igbe. Aísáyà 5:1–7.

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