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# The Revelation of Jesus Christ - Number Seven

Ìṣípayá Jesu Kristi — Nọ́mbà Méje

The Third Woe and the Rise of the Seventh Kingdom: The Prophetic Significance of the Sunday Law

Ègbé Kẹta àti Ìdìde Ìjọba Keje: Ìtumọ̀ Àsọtẹ́lẹ̀ ti Ofin Ọjọ́ Àìkú

Author

Jeff Pippenger

Published

October 29, 2023

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In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

Nínú orí kẹ́wàá-dín-lọ́gọ́rin ìwé Ìfihàn, a gbé ẹlẹ́rìí méjèèjì sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá ní “wákàtí kan náà” tí “ìdámẹ́wàá ìlú náà” ṣubú. Ní wákàtí náà ni “ègbé kejì ti kọjá; sì kíyèsí i, ègbé kẹta ń bọ̀ kánkán.” Ìsílámù ni ipè keje àti ègbé kẹta tí ń bọ̀ ní “wákàtí” “ìṣẹ̀lẹ̀-ilẹ̀” òfin Ọjọ́ Ìsinmi.

> 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. 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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

> Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run tí ń sọ fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀-ilẹ̀ ńlá kan wáyé, ìdá mẹ́wàá kan nínú ìlú náà sì wó lulẹ̀, nínú ìṣẹ̀lẹ̀-ilẹ̀ náà sì ni a pa ẹgbẹ̀rún méje nínú ènìyàn: ìyókù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì kíyèsí i, ègbé kẹta ń bọ̀ ní kíákíá. Angẹli keje náà sì fọn ìpè; ohùn ńlá sì wà ní ọ̀run, tí ń wí pé, Àwọn ìjọba ayé yìí ti di ìjọba Olúwa wa, àti ti Kristi rẹ̀; yóò sì jọba láé àti láéláé. Àwọn àgbà mẹ́rìnlélógún náà, tí wọ́n jókòó níwájú Ọlọ́run lórí ìtẹ́ wọn, ṣubú lórí ojú wọn, wọ́n sì foríbalẹ̀ fún Ọlọ́run, Wí pé, A dúpẹ́ lọ́wọ́ rẹ, Olúwa Ọlọ́run Olódùmarè, ẹni tí ó wà, tí ó sì ti wà, tí yóò sì máa bọ̀; nítorí tí ìwọ ti gba agbára ńlá rẹ sí ọ̀dọ̀ ara rẹ, tí o sì ti jọba. Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè dá wọn lẹ́jọ́, àti kí ìwọ kí o lè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti àwọn ènìyàn mímọ́, àti àwọn tí ń bẹ̀rù orúkọ rẹ, kékeré àti ńlá, ní èrè; àti kí o lè pa àwọn tí ń pa ayé run. A sì ṣí tẹmpili Ọlọ́run sílẹ̀ ní ọ̀run, a sì rí àpótí májẹ̀mú rẹ̀ nínú tẹmpili rẹ̀: mànàmáná sì wà, àti ohùn, àti ààrá, àti ìṣẹ̀lẹ̀-ilẹ̀, àti yìnyín ńlá. Ifihan 11:12–19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Àwọn ẹlẹ́rìí méjì náà gòkè lọ sí ọ̀run nínú ìkùukùu kan, èyí tí ní ti àsọtẹ́lẹ̀ ń ṣojú ẹgbẹ́ àwọn áńgẹ́lì kan. Gẹ́gẹ́ bí a ti tọ́ka sí tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ wọ̀nyí, àti gẹ́gẹ́ bí a ti rí i nínú Àwọn Tẹ́ẹ̀bù Hábákúkù, Sister White fi hàn pé nígbà tí àwọn ọ̀rọ̀ iṣẹ́-ọ̀ràn kọ̀ọ̀kan tí a ṣojú fún gẹ́gẹ́ bí áńgẹ́lì kìn-ín-ní, èkejì, àti ẹ̀kẹta bá wọ inú ìtàn àsọtẹ́lẹ̀, a máa fi wọ́n hàn gẹ́gẹ́ bí áńgẹ́lì oníkálùkù; ṣùgbọ́n ọ̀rọ̀ iṣẹ́-ọ̀ràn Ẹkún Òru Àárín, ni a ṣojú fún pẹ̀lú ọ̀pọ̀ áńgẹ́lì. A gbé àwọn ẹlẹ́rìí méjì náà sókè lọ sí ọ̀run bí wọ́n ṣe ń kéde ọ̀rọ̀ iṣẹ́-ọ̀ràn Ẹkún Òru Àárín náà nípasẹ̀ ogun àwọn áńgẹ́lì; nítorí náà, a mú wọn lọ sí ọ̀run “nínú ìkùukùu kan.”

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Nítòsí òpin iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì, mo rí ìmọ́lẹ̀ ńlá kan láti ọ̀run tí ń tàn sórí àwọn ènìyàn Ọlọ́run. Ìmìtìtì ìmọ́lẹ̀ yìí dàbí ẹni pé ó mọ́lẹ̀ gẹ́gẹ́ bí oòrùn. Mo sì gbọ́ ohùn àwọn áńgẹ́lì tí ń ké pé, ‘Wò ó, Ọkọ-Ìyàwó ń bò; ẹ jáde lọ pàdé Rẹ̀!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Èyí ni igbe ọganjọ́, èyí tí ó yẹ kí ó fi agbára fún ìránṣẹ́ áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn ẹni mímọ́ tí ìrẹ̀wẹ̀sì ti bà dide, àti láti pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ń bẹ níwájú wọn. Kì í ṣe àwọn ènìyàn tí ó ní ẹ̀bùn jùlọ ni wọ́n kọ́kọ́ gba ìhìnrere yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, àwọn olùfọkànsìn, wọ́n sì rọ̀ wọ́n gidigidi láti gbé igbe náà sókè pé, ‘Wò ó, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’ Àwọn tí a fi igbe náà lé lọ́wọ́ yára, wọ́n sì fi agbára Ẹ̀mí Mímọ́ kéde ìhìnrere náà, wọ́n sì jí àwọn ará wọn tí ìrẹ̀wẹ̀sì ti bà dide. Iṣẹ́ yìí kò dúró lórí ọgbọ́n àti ẹ̀kọ́ ènìyàn, bí kò ṣe lórí agbára Ọlọ́run, àwọn ẹni mímọ́ Rẹ̀ tí wọ́n gbọ́ igbe náà kò sì lè tako rẹ̀. Àwọn tí ó jẹ́ ti ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìhìnrere yìí, àwọn tí ó sì ti ṣáájú nínú iṣẹ́ náà tẹ́lẹ̀ ni wọ́n kẹ́yìn láti gba a àti láti ran igbe náà lọ́wọ́ kí ó túbọ̀ lágbára pé, ‘Wò ó, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’” Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

Ní àkókò ìṣẹ̀lẹ̀ ilẹ̀-rírì náà, tí ń pa ìdá mẹ́wàá kan ìlú run, a pa ẹgbẹ̀rún méje ènìyàn. Ilẹ̀-rírì náà ni òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìlú kan jẹ́ ìjọba nínú àsọtẹ́lẹ̀, àti Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ìdá mẹ́wàá kan nínú ìjọba àwọn ọba mẹ́wàá ti Ìfihàn 17. Orílẹ̀-Èdè Amẹ́ríkà ni a bì ṣubú nípasẹ̀ ilẹ̀-rírì òfin Ọjọ́ Àìkú náà, ó sì dáwọ́ dúró láti jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì; lẹ́yìn náà, ó sì gòkè di ọba àkọ́kọ́ nínú àwọn ọba mẹ́wàá, ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì, àwọn tí yóò fohùn ṣọ̀kan láti fi ìjọba wọn fún ipòòpù, ẹni tí í ṣe ẹlẹ́kẹjọ, ẹni tí ó sì jẹ́ ti àwọn méje náà.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Àti ìwo mẹ́wàá tí o rí náà ni àwọn ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kankan rí; ṣùgbọ́n wọn yóò gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Ẹ̀wọ̀n wọ̀nyí ní èrò kan náà, wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà. Wọn yóò bá Ọ̀dọ́-Àgùntàn jagun, Ọ̀dọ́-Àgùntàn náà yóò sì ṣẹ́gun wọn: nítorí òun ni Olúwa àwọn olúwa, àti Ọba àwọn ọba: àwọn tí ó sì wà pẹ̀lú rẹ̀ ni a pè, a sì yàn, wọ́n sì jẹ́ olóòótọ́. Ó sì wí fún mi pé, Omi tí o rí náà, níbi tí panṣágà náà jókòó sí, ni àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n. Àti ìwo mẹ́wàá tí o rí lórí ẹranko náà, àwọn wọ̀nyí yóò kórìíra panṣágà náà, wọn yóò sì sọ ọ́ di ahoro àti ìhòòhò, wọn yóò sì jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sí ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti fohùn ṣọ̀kan, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Àti obìnrin tí o rí náà ni ìlú ńlá yẹn, tí ó ń jọba lórí àwọn ọba ayé. Ìfihàn 17:12–18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Àwọn ọba mẹ́wàá ti Ìjọ Àwọn Orílẹ̀-Èdè “faramọ́” láti “fi ìjọba” wọn káàkiri ayé “fún ẹranko náà.” Wọ́n ní “èrò kan náà,” gẹ́gẹ́ bí wọ́n ti “jọ gbìmọ̀ pẹ̀lú ìfọkànsìn kan náà,” nínú Sáàmù mẹ́tàlélọ́gọ́rin. Áhábù ni ọba àwọn ẹ̀yà mẹ́wàá náà, ẹni tí ó dá ara rẹ̀ pọ̀ mọ́ panṣágà ní ìbáṣepọ̀ àìlòfin pẹ̀lú àgbèrè Tírè nínú Aísáyà mẹ́tàlélógún. Ìbáṣepọ̀ àìlòfin Áhábù àti Jésébélì jẹ́ àpẹẹrẹ ìbáṣepọ̀ àìlòfin Hẹ́rọ́dù àti Hẹ́rọ́díà ní àkókò Èlíjà, tí a ṣojú rẹ̀ gẹ́gẹ́ bí Jòhánù Oníbatisí. Hẹ́rọ́dù jẹ́ aṣojú Ìjọba Róòmù, èyí tí nínú Dáníẹ́lì méje, Ìjọba Róòmù náà ní ìwo mẹ́wàá. A ṣàpẹẹrẹ àwọn ìwo mẹ́wàá náà nípasẹ̀ ìjọba ẹ̀yà mẹ́wàá ti Áhábù, àti pé àwọn méjèèjì ń jẹ́rìí fún àwọn ọba mẹ́wàá ti Ìjọ Àwọn Orílẹ̀-Èdè. Níwọ̀n bí Áhábù àti Hẹ́rọ́dù ti ń ṣojú ìpínlẹ̀ nínú àwọn ìbáṣepọ̀ àìlòfin náà, ipa wọn ni láti mú inúnibíni sí àwọn aládàámọ̀ ṣẹ fún àgbèrè Tírè, ẹni tí ó kọ orin rẹ̀ ní òpin ọdún ààmì àádọ́rin náà.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Àwọn ọba àti àwọn alákóso àti àwọn gomina ti fi àmì aṣòdì sí Kristi lé ara wọn, a sì ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ejò ńlá náà tí ó lọ láti bá àwọn ẹni mímọ́ jagun—àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jésù.” Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

Ní òfin Ọjọ́-ìsinmi, ẹranko ilẹ̀ ayé dẹ́kun láti jọba gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, nítorí pé ó ṣẹ̀ṣẹ̀ ṣe àgbèrè pẹ̀lú Jésíbẹ́lì, lẹ́yìn náà sì gba ipò aṣáájú ti Àjọ Ìṣọ̀kan Àgbáyé. Nígbà náà, ó fi agbára mú kí gbogbo ayé gbé àwòrán ẹranko kalẹ̀ káàkiri ayé, gẹ́gẹ́ bí wọ́n ti ṣe é tẹ́lẹ̀ ní òfin Ọjọ́-ìsinmi nínú orílẹ̀-èdè wọn.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

> Ó sì ń tan àwọn tí ń gbé ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí a fún un ní agbára láti ṣe níwájú ẹranko náà; ó sì ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, ẹni tí a fi idà ṣe ọgbẹ́ fún, tí ó sì yè. A sì fún un ní agbára láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kì yóò foríbalẹ̀ fún ère ẹranko náà. Ó sì mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba àmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú wọn: kí ẹnikẹ́ni má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó ní àmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́mbà orúkọ rẹ̀. Ìfihàn 13:14–17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Áhábù, Hẹ́rọ́dù, àwọn ọba mẹ́wàá ti Ìjọba Róòmù àti àwọn ọba mẹ́wàá ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè dúró fún ejò ńlá tí ń lọ láti bá àwọn ẹni-mímọ́ jagun, nítorí pé olólùfẹ́ Jésébẹ́lì ni ó máa ń mú ìnúnibíni dé bá àwọn tí Jésébẹ́lì pè ní aládàámọ̀.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ejò ńlá náà tilẹ̀ jẹ́ aṣojú Sátánì ní pàtàkì, ní ìtumọ̀ kejì, ó jẹ́ ààmì Romu aláìsìn.” The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

Nígbà ìṣẹ̀lẹ̀-ilẹ̀ nípa òfin ọjọ́ Àìkú, “ẹgbẹ̀rún méje” ọkùnrin ni a “pa.” Nínú Dáníẹ́lì orí kẹ́tàlá [11] ẹsẹ̀ kọkànlélógójì [41], “ọ̀pọ̀lọpọ̀ ni a ṣubú.” Àwọn tí a ṣubú nígbà tí òfin ọjọ́ Àìkú bá dé, ni àwọn Adventist Ọjọ́ Keje ti Laodicea tí kò tíì pèsè ara wọn sílẹ̀ fún ìpọnjú náà. Nọ́mbà “ẹgbẹ̀rún méje” dúró fún ìyókù àwọn ènìyàn Ọlọ́run. Ọlọ́run sọ fún Élíjà nígbà ìpọnjú òkè Kámẹ́lì, tí ó ṣàpẹẹrẹ ìpọnjú òfin ọjọ́ Àìkú, pé “ẹgbẹ̀rún méje ní Ísírẹ́lì” wà tí wọn kò tẹ orúnkún ba Bàálì. Aposteli Pọ́ọ̀lù sì sọ àsọyé lórí èyí.

> I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

> Nítorí náà, mo wí pé, Ṣé Ọlọ́run ti kọ àwọn ènìyàn rẹ̀ sílẹ̀ bí? Kí ó má rí bẹ́ẹ̀ rárá. Nítorí èmi pẹ̀lú jẹ́ ọmọ Israẹli, nínú irú-ọmọ Ábúráhámù, ti ẹ̀yà Benjamini. Ọlọ́run kò kọ àwọn ènìyàn rẹ̀ sílẹ̀, àwọn tí ó ti mọ̀ tẹ́lẹ̀. Ṣé ẹ kò mọ ohun tí Ìwé Mímọ́ sọ nípa Élíjà? bí ó ti ń bẹ Ọlọ́run sí Israẹli, pé, Olúwa, wọ́n ti pa àwọn wòlíì rẹ; wọ́n sì ti wó àwọn pẹpẹ rẹ lulẹ̀; èmi nìkan ni ó kù, wọ́n sì ń wá ẹ̀mí mi. Ṣùgbọ́n kí ni ìdáhùn Ọlọ́run sọ fún un? Mo ti fi ẹgbẹ̀rún méje ọkùnrin sílẹ̀ fún ara mi, àwọn tí kò tíì tẹ orúnkún ba ère Báálì. Bákan náà, ní àkókò yìí pẹ̀lú, àṣẹ́kù kan wà gẹ́gẹ́ bí yíyan ore-ọ̀fẹ́. Romu 11:1–5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Àwọn ọ̀rọ̀ náà “ẹgbẹ̀rún méje” dúró fún ìyókù àwọn ènìyàn Ọlọ́run, ṣùgbọ́n a gbọ́dọ̀ fi àkíyèsí sí àyíká tí a ti fi wọ́n hàn ní ọ̀nà àpẹẹrẹ. Àwọn ọkùnrin tí a ṣubú nípasẹ̀ ìṣẹ̀lẹ̀ ilẹ̀-rírì ti òfin Ọjọ́ Àìkú ni ìyókù àwọn Adventist Ọjọ́ Keje aláìṣòótọ́ tí a mú nígbà náà àti níbẹ̀ ní ìgbèkùn lábẹ́ Bábílónì ẹ̀mí òde-òní. Nínú ìtàn àsọtẹ́lẹ̀ ti Ísírẹ́lì àtijọ́ gidi, nígbà tí Bábílónì pa Jerúsálẹ́mù run ní ìgbà kejì nínú ìgbà mẹ́ta, ìyókù “ẹgbẹ̀rún méje” àwọn ọkùnrin “alagbara” “ti ilẹ̀ náà” ni a mú lọ sí ìgbèkùn.

> And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

> Ó sì kó Jèhóiákínì lọ sí Bábílónì, àti ìyá ọba, àti àwọn aya ọba, àti àwọn ìjòyè rẹ̀, àti àwọn alágbára ilẹ̀ náà; àwọn wọ̀nyí ni ó mú lọ sí ìgbèkùn láti Jerusalẹmu sí Bábílónì. Àti gbogbo àwọn akọni alágbára, àní ẹgbẹ̀rún méje, àti àwọn oníṣẹ́ ọwọ́ àti alágbẹ̀dẹ ẹgbẹ̀rún kan, gbogbo àwọn tí ó lágbára tí wọ́n sì yẹ fún ogun, àní àwọn wọ̀nyí ni ọba Bábílónì mú lọ ní ìgbèkùn sí Bábílónì. Ọba Bábílónì sì fi Mátáníà, arákùnrin baba rẹ̀, jẹ ọba ní ipò rẹ̀, ó sì pa orúkọ rẹ̀ dà sí Sedekiah. 2 Ọba 24:15–17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Nígbà tí a bá ti ṣẹ́gun àwọn alágbára Jerúsálẹmu ní ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ ti òfin Ọjọ́ Àìkú, “ègbé kẹta ń bọ̀ lọ́rọ̀; angẹli keje sì fun ìpè.” Ègbé kẹta ni ìpè keje tí angẹli keje náà fun. Nínú “wákàtí” “ìmìtìtì ilẹ̀” ti òfin Ọjọ́ Àìkú—Ìsílámù kọlu!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Ọ̀kan lára àwọn àbùdá pàtàkì jùlọ ti Íslámù nínú ìbànújẹ àkọ́kọ́ àti èkejì ni òtítọ́ ìtàn pé ọ̀nà ogun wọn yàtọ̀ sí ìmúlò ọgbọ́n ogun tí ó wọ́pọ̀ nínú ìtàn nígbà tí wọ́n ń mú ipa àsọtẹ́lẹ̀ wọn ṣẹ. Ọ̀nà ogun wọn ni láti kọlù ní ìṣẹ̀lẹ̀kùtù àti láìròtẹ́lẹ̀. Ọ̀rọ̀ náà “assassin” jẹ́ ọ̀rọ̀ tí a ti yọ láti inú àwọn ìṣe àwọn jagunjagun Íslámù ní àsìkò náà nínú ìtàn. Àwọn ìkọlù wọn rí bí àwọn Kamikaze ará Japan ní Ogun Àgbáyé Kejì. Àwọn jagunjagun Íslámù retí láti kú nígbà tí wọ́n bá pa ẹni tí wọ́n gbé lékùn-ún. Nítorí èyí, ìṣe tí ó wọ́pọ̀ láàrín àwọn jagunjagun ni láti pèsè ara wọn sílẹ̀ fún ikú nípa mímu hashish títí wọn á fi mutí, kí wọ́n tó ṣe ìkọlù wọn, láti ran wọn lọ́wọ́ láti dín ìbẹ̀rù ikú kù. Nígbà tí wọ́n bá kọlu àwọn olùfaragà wọn, ó máa ń jẹ́ ní ìṣẹ̀lẹ̀kùtù àti láìròtẹ́lẹ̀, àti ìgbẹ́kẹ̀lé wọn lórí hashish fún ipò ọkàn tí wọ́n fẹ́, pẹ̀lú ìkọlù aṣírí náà, ni ó dá ìpìlẹ̀ ẹ̀kọ́ ìpilẹ̀ ọ̀rọ̀ fún ọ̀rọ̀ náà “assassin,” nítorí ìsopọ̀ rẹ̀ pẹ̀lú ọ̀rọ̀ hashish.

The third woe and the seventh trumpet “cometh quickly.”

Ègbé kẹta àti ìpè keje “ń bọ̀ kíákíá.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Bẹ́ẹ̀ gẹ́gẹ́, ní October 22, 1844, ojiṣẹ́ májẹ̀mú náà wá sí tẹ́ńpìlì Rẹ̀ “lọ́jijì.” Sister White ṣàlàyé “ìlọ́jijì” ìbọ̀wọ̀lé ojiṣẹ́ májẹ̀mú náà gẹ́gẹ́ bí àfihàn pé dídé Rẹ̀ jẹ́ “èyí tí a kò retí.” Nítorí náà, gbogbo “àwọn ìbọ̀wọ̀lé” mẹ́rin tí ó ṣẹ ní October 22, 1844 jẹ́ èyí tí a kò retí, wọ́n sì jẹ́ ìlọ́jijì.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, tí a fihàn ní Danieli 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbékalẹ̀ rẹ̀ kalẹ̀ ní Danieli 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Malaki ti sọ tẹ́lẹ̀, wọ́n jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà; àti pé èyí ni a tún ṣojú fún nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, ní Matteu 25.” The Great Controversy, 426.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

Àkàwé àfiwéra àwọn wúńdíá mẹ́wàá ni a tún ṣe dé ibi gbogbo lẹ́tà rẹ̀; nítorí náà, gbogbo “wíwá” mẹ́rin tí a mú ṣẹ ní October 22, 1844, ni a ó tún mú ṣẹ dé ibi gbogbo lẹ́tà rẹ̀ ní ìgbìyànjú ilẹ̀ náà tí í ṣe òfin Ọjọ́ Àìkú. Nígbà tí arábìnrin White ń ṣàlàyé lórí àkàwé àfiwéra àwọn wúńdíá náà, ó fi kún ẹ̀rí náà tí ń dá ìjìnlẹ̀ ìròyìn lójú pé ìṣẹ̀lẹ̀ náà yóò jẹ́ lojijì àti láìròtẹ́lẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nínú ìgbìyànjú ilẹ̀ ti òfin Ọjọ́ Àìkú, tí í sì ṣe ìmúṣẹ pípé ti Igbe Àárín Òru.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “A ń fi ìwà hàn nípasẹ̀ ìpọ́njú. Nígbà tí ohùn àìkùtù tó kún fún ìtara kéde ní òru àárín pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn wúńdíá tí wọ́n ń sùn jí kúrò nínú oorun wọn, a sì rí ẹni tí ó ti ṣe ìmúrasílẹ̀ fún ìṣẹ̀lẹ̀ náà. A mú ẹgbẹ́ méjèèjì láìmọ̀rànṣẹ́, ṣùgbọ́n ọ̀kan ti múra sílẹ̀ fún ìṣẹ̀lẹ̀ pajawiri náà, a sì rí èkejì láìní ìmúrasílẹ̀. A ń fi ìwà hàn nípasẹ̀ àyidayida. Àwọn ìṣẹ̀lẹ̀ pajawiri máa ń mú òtítọ́ irin ìwà jáde. Àjálù kan tó ṣẹ̀ṣẹ̀ dé lójijì tí a kò sì retí, àdánù ẹni ọ̀wọ́n, tàbí ìpọ́njú, àìsàn kan tí a kò retí tàbí ìrora ọkàn, ohun kan tí yóò mú ọkàn ènìyàn dojú kọ ikú lójúkojú, yóò mú òtítọ́ inú ìwà jáde. A ó fi hàn gbangba bóyá ìgbàgbọ́ gidi kankan wà nínú àwọn ìlérí ọ̀rọ̀ Ọlọ́run tàbí kò sí. A ó fi hàn gbangba bóyá oore-ọ̀fẹ́ ń gbé ọkàn náà ró, bóyá òróró wà nínú àgọ̀ pẹ̀lú fìtílà.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Àwọn àkókò ìdánwò ń dé bá gbogbo ènìyàn. Báwo ni a ṣe máa hùwà wa lábẹ́ ìdánwò àti ìfìdíwò Ọlọ́run? Ṣé àwọn fìtílà wa máa kú? tàbí ṣé a ṣì ń jẹ́ kí wọ́n máa jóná? Ṣé a ti pèsè tán sílẹ̀ fún gbogbo ipò àìròtẹ́lẹ̀ nípasẹ̀ ìsopọ̀ wa pẹ̀lú Ẹni tí ó kún fún oore-ọ̀fẹ́ àti òtítọ́? Àwọn wúńdíá ọlọ́gbọ́n márùn-ún kò lè fi ìwà wọn pín fún àwọn wúńdíá aṣiwèrè márùn-ún. Ìwà gbọ́dọ̀ jẹ́ ohun tí olúkúlùkù wa dá sílẹ̀ fún ara rẹ̀.” Review and Herald, October 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

Nígbà ìṣẹ̀lẹ̀ ìmìtìtì-ilẹ̀ òfin Ọjọ́-Àìkú, Orílẹ̀-Èdè Amẹ́ríkà dáwọ́ dúró láti jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Àwọn ìyókù ẹgbẹ̀rún méje ti àwọn Adifentisì Laodíkíà tí wọn kò tíì múra sílẹ̀ fún ìṣòro náà, yóò fihàn ìwà tí a ti pèsè sílẹ̀ fún ààmì ẹranko náà. Nígbà náà ni Íslámù yóò dé lójijì àti láìròtẹ́lẹ̀, nítorí “ègbé kẹta ń bọ̀ kíákíá” bí “ángẹ́lì keje” ṣe ń fọn!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

Lẹ́yìn náà ni a tún sọ àwọn “wọ̀lú” mẹ́rin náà tí gbogbo wọn ṣẹ ní October 22, 1844. Wíwọ̀lú àkọ́kọ́ náà fi ìṣípayá ìdájọ́ hàn, gẹ́gẹ́ bí ìmúṣẹ Daniel orí kẹjọ ẹsẹ̀ kẹrìnlá. Ó jẹ́rìí sí ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ tí ó kéde pé “wákàtí” ìdájọ́ Rẹ̀ ti dé. Ìmúṣẹ náà jẹ́ àpẹẹrẹ “wákàtí” ìsẹ̀lẹ̀ ilẹ̀-rírì, èyí tí ó bẹ̀rẹ̀ ní òfin Sunday, tí ó sì jẹ́ “wákàtí” náà nígbà tí Islam mú “ìdájọ́ Rẹ̀” wá sórí Orílẹ̀-Èdè Amẹ́ríkà nítorí ìmújáde òfin Sunday kan.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Ojiṣẹ májẹ̀mú náà nínú Malaki orí kẹta, wá lójijì sínú tẹ́ńpìlì tí Ó gbé dìde ní ọdún mẹ́rìnlélọ́gbọ̀n láti 1798 sí 1844, láti wọ inú májẹ̀mú pẹ̀lú àwọn “Léfì” nínú ìtàn àwọn Millerite. Ní ìgbà ìṣẹ̀lẹ̀ ilẹ̀-rí-rọ̀ ti òfin Ọjọ́ Àìkú, ojiṣẹ májẹ̀mú náà wá lójijì láti wọ inú tẹ́ńpìlì àwọn egungun gbígbẹ tí ó kú tí a jí dìde, láti wọ inú májẹ̀mú pẹ̀lú àwọn “Léfì” nínú ìtàn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

Nígbà ìṣẹ̀lẹ̀ ilẹ̀-rírì ti òfin Ọjọ́-Àìkú, Ọmọ ènìyàn náà wá sọ́dọ̀ Baba láti gba ìjọba kan gẹ́gẹ́ bí ìmúṣẹ Daniẹli orí kẹje ẹsẹ̀ kẹtàlá, gẹ́gẹ́ bí Ó ti ṣe ní October 22, 1844, nítorí ní “wákàtí” ilẹ̀-rírì náà ni “ohùn” wà ní ọ̀run, tí wọ́n kéde pé, “àwọn ìjọba ayé yìí ti di ìjọba Oluwa wa, àti ti Kristi rẹ̀; yóò sì jọba títí láé àti láé. Àti àwọn àgbà mẹ́rìnlélógún, tí wọ́n jókòó níwájú Ọlọ́run lórí ìtẹ́ wọn, dojúbolẹ̀, wọ́n sì sin Ọlọ́run, Wí pé, A dúpẹ́ lọwọ rẹ, Olúwa Ọlọ́run Olódùmarè, ẹni tí ó wà, tí ó sì ti wà, tí ó sì ń bọ̀; nítorí ìwọ ti gba agbára ńlá rẹ sọ́dọ̀ ara rẹ, o sì ti jọba.”

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

Ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rí-rì, nígbà tí ìdájọ́ Rẹ̀ ti dé, tí àwọn ẹlẹ́rìí méjì náà, tí a ti jí dìde tẹ́lẹ̀ láti ojú pópó níbi tí a ti pa wọ́n, sì dìde. Nígbà náà ni, gẹ́gẹ́ bí ogun alágbára, a gbé wọn sókè lọ sí ọ̀run, nígbà tí a sì bi ìyókù àwọn Adventist Laodicea ẹgbẹ̀rún méje lulẹ̀. Àlìkámà ọlọ́gbọ́n ti ya kúrò níbẹ̀ àti nígbà náà kúrò lọ́dọ̀ àlìkámà èké aṣiwèrè. Nígbà náà ni Kristi gba ìjọba Rẹ̀, ìpè keje náà sì dún, èyí tí ó sì jẹ́ ègbé kẹta pẹ̀lú, tí ó dé lójijì àti láìròtẹ́lẹ̀, lẹ́yìn náà ni “àwọn orílẹ̀-èdè” “bínú, ìbínú Rẹ sì ti dé.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Ìbínú àwọn orílẹ̀-èdè ni ipa àsọtẹ́lẹ̀ ti Islam, ó sì bẹ̀rẹ̀ ní àkókò ìṣẹ̀lẹ̀-ilẹ̀ náà, ó sì ń bá a lọ títí dé òpin àyè ìdánwò ènìyàn àti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, tí a fi àwọn ọ̀rọ̀ wọ̀nyí hàn: “ìbínú rẹ ti dé.” Láàárín òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà àti òpin àyè ìdánwò, níbi tí a ti fi ìbínú Ọlọ́run hàn nínú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn—ègbé kẹta, ààmì kan ti Islam; ipè keje, ààmì kan ti Islam; àti ìmú àwọn orílẹ̀-èdè bínú, ààmì kan ti Islam—ni a ti rí ẹlẹ́rìí àpẹẹrẹ mẹ́ta tí ń fi hàn pé ìránṣẹ́ Ẹkún Ọ̀ganjọ́ jẹ́ ìmúṣẹ́ dídé Islam ní àkókò òfin Ọjọ́ Àìkú.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìṣísẹ̀ Millerite ní ìbẹ̀rẹ̀, ìhìn Ẹkún Ọ́gànjọ́ jẹ́ àtúnṣe ti àsọtẹ́lẹ̀ tí ó kùnà. Nínú ìtàn àwọn Millerite, ó jẹ́ ìkùnà ìṣẹ̀lẹ̀ tí wọ́n ti sọ tẹ́lẹ̀ pé yóò ṣẹlẹ̀. Nínú ìtàn Millerite ní ìbẹ̀rẹ̀, àwọn ará Philadelphia gbé àsọtẹ́lẹ̀ wọn tí ó kùnà kalẹ̀, nítorí pé Ọlọ́run di ọwọ́ Rẹ̀ lé àṣìṣe kan lórí àtẹ Millerite ti ọdún 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

Nínú ìṣísẹ̀ Laodicea ní òpin Future for America, Ọlọ́run kò fi ọwọ́ Rẹ̀ bò àṣìṣe náà rárá. Ọwọ́ ènìyàn ni ó bo òtítọ́ náà pé kò yẹ kí a tún máa lo àkókò mọ́ nínú ìlò àsọtẹ́lẹ̀. Ọwọ́ ènìyàn ń ṣàpẹẹrẹ iṣẹ́ ènìyàn.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

Nínú ìṣísẹ̀ àkẹ́yìn ti ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand], àṣìṣe fífi àkókò kàn sí ni ẹ̀ṣẹ̀, nítorí pé lílo àkókò àsọtẹ́lẹ̀ kò ní jẹ́ ohun tí a ó tún lò mọ́. Ìlò àkókò náà tí ó jẹ́ ẹ̀ṣẹ̀ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Mósè tí ó kọ̀ láti fetí sí àṣẹ Ọlọ́run pé kí ó kọ ọmọ rẹ̀ ní ilà, a sì tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Ussa tí ó kọ̀ láti fetí sí àṣẹ Ọlọ́run pé àwọn àlùfáà nìkan ni wọ́n lè fi ọwọ́ kàn àpótí májẹ̀mú náà. Kì í ṣe ìfẹ́ Olúwa pé kí ọ̀kan nínú àwọn ìṣe tàbí àìṣe ẹ̀ṣẹ̀ wọ̀nyí ṣẹ nípasẹ̀ àwọn ènìyàn Ọlọ́run. Ẹ̀ṣẹ̀ ní ìtumọ̀ kan ṣoṣo, èyí sì ni ìrékọjá òfin. Mósè ṣẹ òfin Ọlọ́run nípa ilà, Ussa ṣẹ òfin ibi mímọ́ Ọlọ́run, ìṣísẹ̀ yìí sì ṣẹ òfin àsọtẹ́lẹ̀ Ọlọ́run. A fi Ísírẹ́lì ìgbàanì ṣe àwọn olùtọ́jú òfin Ọlọ́run, bẹ́ẹ̀ náà ni a tún fi ìṣísẹ̀ Advent ní ìbẹ̀rẹ̀ àti ní òpin rẹ̀ ṣe olùtọ́jú àwọn òtítọ́ àsọtẹ́lẹ̀ Ọlọ́run.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

Nínú ìpọ́njú rẹ̀, Zipporah lẹ́sẹ̀kẹsẹ̀ ṣe iṣẹ́ ilà fún ọmọ wọn fúnra rẹ̀, bẹ́ẹ̀ ni ó sì dúró fún ìrònúpìwàdà tí àwọn tí wọ́n ní í ṣe pẹ̀lú ìṣísẹ̀ yìí gbọ́dọ̀ fi hàn ní kíákíá nítorí àìṣe ẹ̀ṣẹ̀ ti fífi ìlò àkókò ṣọ̀kan mọ́ iṣẹ́ ìránṣẹ́ náà. Bákan náà, Dáfídì fi ìrònúpìwàdà líle hàn nítorí ìṣe Uzza. Kí ìṣísẹ̀ náà máa jiyàn pé ìlò àkókò nínú àsọtẹ́lẹ̀ ọjọ́ July 18, 2020 ní ọ̀nà kan jẹ́ ohun tí ó tọ́, pé ní ọ̀nà kan ó jẹ́ ìfẹ́ Ọlọ́run, ni láti jiyàn pé Mósè àti Zipporah kò nílò gan-an láti gbé àwọn àṣẹ Ọlọ́run tí ó ṣe kedere ró, àti pé Ọlọ́run kò bikita ní tòótọ́ bóyá Uzza kan àpótí májẹ̀mú náà. July 18, 2020 jẹ́ àsọtẹ́lẹ̀ èké, àti kókó èyí tí ó jẹ́ èké ni kókó àkókò.

These truths will be explored further in the next article.

A ó tún ṣàlàyé àwọn òtítọ́ wọ̀nyí sí i nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Oluwa ti fi hàn mí pé ìhìnrere áńgẹ́lì kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí wọ́n tú ká, àti pé a kò gbọ́dọ̀ so ó mọ́ àkókò; nítorí àkókò kì yóò tún jẹ́ ìdánwò mọ́ láé. Mo rí i pé àwọn kan ń ní ìfarahàn ayọ̀ èké tí ó ti inú ìwàásù àkókò jáde; pé ìhìnrere áńgẹ́lì kẹta lágbára ju ohun tí àkókò lè jẹ́ lọ. Mo rí i pé ìhìnrere yìí lè dúró lórí ìpìlẹ̀ tirẹ̀, àti pé kò nílò àkókò láti fi fún un ní agbára, àti pé yóò lọ ní agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.” Experience and Views, 48.

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