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# The Revelation of Jesus Christ - Number Sixteen

Ìfihàn Jésù Kristi — Nọ́mbà Mẹ́rìndínlógún

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Ìṣípayá Àwọn Àrá Méje: Ìtúpalẹ̀ Àsọtẹ́lẹ̀ ti Ìfihàn àti Ìtàn Tí a Fi Pamọ́

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Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

A ti ń ṣàlàyé ìtẹ̀lé àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ìtàn ìkọ̀kọ̀ àwọn àrá méje, gẹ́gẹ́ bí a ṣe ṣàfihàn rẹ̀ nínú Ìfihàn orí kẹ́tàlá sí kẹtàlá, ti fi hàn. A kò tíì dé ibi náà nínú ìdàgbàsókè àwọn ìṣẹ̀lẹ̀ wọ̀nyí níbi tí a ó ti fi ìtàn ìwo Protestanti àti ìwo Repọ́búlíkání bo ara wọn. Bákan náà, a kò tíì tún pèsè ìpìlẹ̀ ìmọ̀kan láti fi tọ́ka gbangba sí ipa Islam nínú ìránṣẹ́ Ẹkún Òru Àárín. Síbẹ̀, òtítọ́ pàtàkì kan wà tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ wọ̀nyí, tí ó sì ń tọ́ka sí ohun tí ènìyàn gbọ́dọ̀ ṣe nígbà tí wọ́n bá lóye àwọn òtítọ́ tí a ń tú ìdì rẹ̀ sílẹ̀. Ìbùkún Ìfihàn ní nínú ara rẹ̀ ojúṣe “pípamọ́” àwọn nǹkan wọ̀nyí tí a kọ sílẹ̀.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Ìlà ìtàn tí a ń tú ìdì rẹ̀ sílẹ̀ ń gbé agbára ẹ̀dá Ọlọ́run lọ sọ́dọ̀ àwọn tí yóò gbọ́, tí yóò kà, tí yóò sì pa àwọn nǹkan wọ̀nyí mọ́ tí a kọ sínú rẹ̀. Nítorí náà, ó ti tó àkókò láti yà kúrò nínú àyẹ̀wò wa lórí ìtàn àsọtẹ́lẹ̀ ìkẹyìn Isaiah, àti Ìfihàn orí kọkànlá títí dé kẹtàlá, kí a lè fi ìtumọ̀ pàtàkì “ọjọ́ mẹ́ta àti ààbọ̀” tí Elijah àti Moses fi kú ní ojú pópó títóbi jùlọ ti ìròyìn, tí ń gba àárín àfonífojì àwọn egungun gbígbẹ tí ó ti kú kọjá, múlẹ̀. Ohun tí a óò dá mọ̀ nísinsin yìí ni ààmì aṣojú ti “aginjù.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Nínú àpilẹ̀kọ tó kọjá a dá mẹ́rin lára àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ mọ̀ nípa ìtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ tí ìtàn ìkọ̀kọ̀ ti ààrá méje fi múlẹ̀. Ìlà àwòrán Kristi, ìlà àwọn ẹlẹ́rìí méjì, ìlà àwòrán ẹranko náà, àti ìlà ọba àríwá èké.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Ìdajì kejì ìlà ọba àríwá èké náà bẹ̀rẹ̀ pẹ̀lú fífi agbára fún ipò póòpù ní ọdún 538. Lẹ́yìn náà, ipò póòpù, ọba àríwá èké ti ẹ̀mí, tẹ Jerusalẹmu ti ẹ̀mí àti Israẹli ti ẹ̀mí mọ́lẹ̀ fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Wọn ó sì ṣubú nípa ojú idà, a ó sì mú wọn lọ sí ìgbèkùn sínú gbogbo orílẹ̀-èdè; a ó sì tẹ Jerusalẹmu mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn Kèfèrí, títí àkókò àwọn Kèfèrí yóò fi pé. Luku 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

A sọ fún Johanu pé kí ó wọn mejeeji ibi mímọ́ náà àti ogun náà, ṣùgbọ́n a tún sọ fún un pé kí ó fi àgbàlá náà sílẹ̀, nítorí a ti fi í fún àwọn orílẹ̀-èdè fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọdún mẹ́rìndínlọ́gọ́ta.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> A sì fi ọ̀pá ìwọ̀n kan fún mi, tí ó dàbí ọ̀pá alákóso; áńgẹ́lì náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ náà, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì fi sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn aláìkọlà; wọn yóò sì tẹ ìlú mímọ́ mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Johanu àti Luku jẹ́rìí pé àwọn Kèfèrí ń “tẹ̀ mọ́lẹ̀” “Jerusalẹmu,” fún “oṣù mẹ́rìnlélógójì.” Johanu ń tọ́ka sí gígùn àkókò náà, Luku sì ń fi òpin ìtàn náà hàn. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ń sọ̀rọ̀ nípa ìbéèrè tó wà nínú Danieli orí kẹjọ, ẹsẹ̀ kẹtàlá.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi wà ní ti ẹbọ ojoojúmọ́, àti ìrékọjá ìparun, láti fi ibi-mímọ́ àti ogun náà léni lábẹ́ kí a máa tẹ̀ wọ́n mọ́lẹ̀? Danieli 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Ìbéèrè nípa àkókò ìpẹ́ tí a ó fi tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ fi hàn pé agbára ìparun méjì wà tí yóò ṣe iṣẹ́ títẹ Jerúsálẹ́mù mọ́lẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nínú Dáníẹ́lì gẹ́gẹ́ bí “ibi mímọ́” àti pẹ̀lú gẹ́gẹ́ bí “ogun.” Òye ìpilẹ̀ tó tọ́ nípa ẹsẹ̀ yìí, gẹ́gẹ́ bí J. N. Andrews ti sọ ọ́, ni pé ẹsẹ̀ náà ń tọ́ka sí agbára ìparun méjì, tí wọ́n tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀. Agbára ìparun àkọ́kọ́ tí a tọ́ka sí nínú ẹsẹ̀ náà ni ẹ̀sìn keferi, èkejì sì ni ẹ̀sìn póòpù. Ọ̀rọ̀ náà “ogun” ni ọ̀nà tí Dáníẹ́lì fi ń ṣàlàyé ohun tí Jòhánù pè ní “àwọn olùjọsìn” nínú tẹ́ńpìlì, ìyẹn ní Jerúsálẹ́mù.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> “‘ÌDÁHÙN MÉJÌ’ WÀ NÍNÚ DÁNÍÉLÌ 8.—Josiah Litch ti mú òtítọ́ yìí hàn ní kedere tó bẹ́ẹ̀ tí a fi ń gbé ọ̀rọ̀ rẹ̀ kalẹ̀:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> “‘Ẹbọ ojoojúmọ́’ ni ìtúmọ̀ tí a ń ka nísinsìnyí nínú ọ̀rọ̀ Gẹ̀ẹ́sì. Ṣùgbọ́n kò sí irú nǹkan bẹ́ẹ̀ gẹ́gẹ́ bí ẹbọ nínú àkọ́kọ́ ìpilẹ̀ ọ̀rọ̀ náà. Gbogbo ènìyàn sì jẹ́wọ́ èyí. Àlàyé àfikún tàbí ìtúmọ̀ tí àwọn atúmọ̀ṣe fi lé e lórí ni. Ìkànsí tòótọ́ ni pé, ‘ojoojúmọ́ àti ìrékọjá ìdànù,’ níwọ̀n bí a ti so ojoojúmọ́ àti ìrékọjá pọ̀ mọ́ ara wọn pẹ̀lú “àti;” ìdànù ojoojúmọ́ àti ìrékọjá ìdànù. Agbára méjì tí ń mú ìdànù wá ni wọ́n jẹ́, àwọn tí yóò mú ibi mímọ́ àti ẹgbẹ́ ọmọ-ogun di ahoro.’—Prophetic Expositions, Volume 1, ojúewé 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> “Ó hàn gbangba pé ibi mímọ́ àti ogun náà ni a ó tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀ nípasẹ̀ èyí tí ó ṣe ojoojúmọ́ àti ìrékọjá ìdànù. Kíkà ẹsẹ̀ 13 pẹkipẹki yanjú ọ̀ràn yìí. Òtítọ́ yìí sì fi òmíràn múlẹ̀, eyí ni pé: àwọn ìdànù méjèèjì wọ̀nyí ni àwọn ìrísí ńlá méjì tí Sátánì ti gbìyànjú lábẹ́ wọn láti ba ìjọsìn àti ọ̀ràn Jèhófà jẹ́ pátápátá. Àwọn àlàyé Ọ̀gbẹ́ni Miller nípa ìtumọ̀ àwọn ọ̀rọ̀ méjèèjì wọ̀nyí, àti ọ̀nà tí òun tìkára rẹ̀ gbà tọ̀ láti mọ ìtumọ̀ náà, ni a gbé kalẹ̀ lábẹ́ àkòrí wọ̀nyí:”

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> “ÀWỌN ÌPARUN MÉJÌ NI ÒRÌṢÀSÌN ÀTÍ PÁPÁ”

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> “‘Mo ń ka a lọ, èmi kò sì lè rí ìṣẹ̀lẹ̀ mìíràn kankan nínú èyí tí a ti rí i [ọjọ́gbọ́n-ún] bí kò ṣe nínú Dáníẹ́lì. Nígbà náà ni mo [pẹ̀lú ìrànlọ́wọ́ ìwé concordance kan] mú àwọn ọ̀rọ̀ wọ̀nyí tí wọ́n dúró ní ìbáṣepọ̀ pẹ̀lú rẹ̀, “gbà kúrò;” yóò gba “ọjọ́gbọ́n-ún” kúrò; “láti ìgbà tí a ó ti gba ọjọ́gbọ́n-ún kúrò”, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo sì ń ka a lọ, mo sì rò pé n kò ní rí ìmọ́lẹ̀ kankan lórí ọ̀rọ̀ náà; ní ìkẹyìn, mo dé 2 Tẹsalóníkà 2:7, 8. “Nítorí àṣírí ìwà-buburu ti ń ṣiṣẹ́ tèlẹ̀tèlẹ̀; ẹni tí ó ń dí i lọ́wọ́ nísinsin yìí nìkan ni yóò máa dí i lọ́wọ́, títí a ó fi mú un kúrò lójú ọ̀nà, nígbà náà ni a ó sì fi ẹni búburú náà hàn,” àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé ọ̀rọ̀ náà, ah! bí òtítọ́ náà ṣe hàn gbangba tó, tí ó sì lágo tó! Níbẹ̀ ni ó wà! Èyí ni “ọjọ́gbọ́n-ún” náà! Ní báyìí, kí ni Pọ́ọ̀lù túmọ̀ sí nípa “ẹni tí ó ń dí i lọ́wọ́ nísinsin yìí,” tàbí ẹni tí ń dá a dúró? Nípa “ẹni-èṣè,” àti “ẹni búburú,” a túmọ̀ sí popery. Nígbà náà, kí ni ohun tí ń dí popery lọ́wọ́ láti farahàn? Kí ló dé, ẹ̀sìn àbọ̀rìṣà ni; dájúdájú, nígbà náà, “ọjọ́gbọ́n-ún” gbọ́dọ̀ túmọ̀ sí ẹ̀sìn àbọ̀rìṣà.’—Second Advent Manual, ojú-ìwé 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Nínú ìmúṣẹ “ìgbà méje” ti Lefitiku ogún-dín-lọ́gbọ̀n, ìbọ̀rìṣà tẹ ibi mímọ́ àti ogun-ogun náà mọ́lẹ̀ fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta, lẹ́yìn náà ẹ̀sìn póòpù sì ṣe iṣẹ́ kan náà fún àfikún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta. Ìjọ Póòpù ti tẹ Jerusalẹmu mọ́lẹ̀ fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta gẹ́gẹ́ bí Luku àti Johanu, títí di ìgbà tí ìjọ póòpù gba ọgbẹ́ ikú rẹ̀ ní 1798. Nípa yíyọ ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta kúrò nínú 1798, a dé 538. Nípa yíyọ ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta kúrò nínú 538, a dé 723 ṣáájú Kristi, nígbà tí Ásíríà, ọba àríwá gidi ní àkókò náà, kó ìjọba àríwá Ísírẹ́lì lọ sí ìgbèkùn.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Jòhánù tọ́ka sí ẹgbẹ̀rún méjìlélọ́gọ́rin àti ọgọ́ta ọdún nìkan tí ìjọba póòpù tẹ ilé-mímọ́ àti ogun náà mọ́lẹ̀, ṣùgbọ́n Lúùkù sọ̀rọ̀ nípa àkókò méjèèjì ti ẹgbẹ̀rún méjìlélọ́gọ́rin àti ọgọ́ta ọdún tí ẹ̀sìn kèfèrí àti ẹ̀sìn póòpù fi tẹ Jerúsálẹ́mù mọ́lẹ̀, nítorí ó sọ pé, “títí àkókò àwọn aláìkọlà yóò fi pé.” Lúùkù fi hàn pé títẹ Jerúsálẹ́mù mọ́lẹ̀ ju “àkókò” kan ṣoṣo lọ, nítorí ó pè é ní ìmúṣẹ “àwọn àkókò” àwọn aláìkọlà.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Dájúdájú, ní ọdún 1856, Àdífẹnítì Mílàrà di ti Laodíkíà, àti ọdún méje lẹ́yìn náà wọ́n kọ òtítọ́ “àkókò méje” inú Léfítíkù orí kẹrìndínlọ́gbọ̀n, nítorí náà kò ṣeé ṣe fún Àdífẹnítì láti rí àwọn òtítọ́ Bíbélì rọrùn wọ̀nyí. Òtítọ́ tí mo ń tọ́ka sí ni pé ìtàn ìkọ̀kọ̀ ti ààrá méje, èyí tí ń fi àmì ọ̀nà mẹ́ta hàn, àti àkókò kan láàárín àmì ọ̀nà kìíní àti èkejì, lẹ́yìn náà sì tún jẹ́ àkókò kejì láàárín àmì ọ̀nà èkejì àti ẹ̀kẹta, ni a ṣojú fún nínú ìlà àsọtẹ́lẹ̀ ọba àríwá èké náà.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Ìlà yẹn bẹ̀rẹ̀ ní ọdún 723 ṣáájú Kristi, nígbà tí ìjọba àríwá Israẹli lọ sínú ìgbèkùn ní ọwọ́ ọba Ásíríà, ọba àríwá gidi kan. Lẹ́yìn náà, ní ọdún 538, a fi agbára fún ọba àríwá ti ẹ̀mí, ó sì tẹ Jerusalẹmu ti ẹ̀mí mọ́lẹ̀ fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta mìíràn, títí di ìgbà tí ó fi gba ọgbẹ́ ikú kan ní ọdún 1798. Láti ọdún 723 ṣáájú Kristi títí dé 538, àwọn agbára tí ń pa Israẹli mọ́ lábẹ́ ìṣàkóso nígbà gbogbo jẹ́ agbára keferi.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Lẹ́yìn ìran Kristi ń tọ́ka sí ìfìyàsímímọ́ ọba àríwá tòótọ́ ní ìgbà ìbatisí Rẹ̀ ní ọdún 27, àti lẹ́yìn ọjọ́ àsọtẹ́lẹ̀ ẹgbẹ̀rún kan igba méjìlélọ́gọ́ta, a kàn án mọ́ àgbélébùú. Lẹ́yìn náà ni a fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ní agbára láti gbé ìhìnrere ọba àríwá tòótọ́ kalẹ̀, títí di ìsòkúta Stéfánù ní ọdún 34. Àkókò kan ṣoṣo tí Kristi kò rìn ní gbogbo ọjọ́ ẹgbẹ̀rún kan igba méjìlélọ́gọ́ta iṣẹ́-ìránṣẹ́ Rẹ̀ ni nígbà tí ó gun wọ Jerúsálẹ́mù nínú ìwọlé ìṣegun. Nítorí náà, ó tẹ Jerúsálẹ́mù mọ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan igba méjìlélọ́gọ́ta, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn Rẹ̀ náà ṣe ṣe lẹ́yìn àgbélébùú. Àwọn ìlà méjèèjì, ọba àríwá èké àti Kristi, ọba àríwá tòótọ́, tẹ Jerúsálẹ́mù àti ogun náà mọ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan igba méjìlélọ́gọ́ta.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Ẹ̀sìn keferi jẹ́ àfàwọ́kọ ètò ìjọsìn iṣẹ́ ibi mímọ́ ayé ti àwọn Júù gidi, àti pé ẹ̀sìn póòpù jẹ́ àfàwọ́kọ iṣẹ́ ibi mímọ́ ọ̀run ti àwọn Júù ti ẹ̀mí. Ẹgbẹ̀rún kan ọdún méjìdínlọ́gọ́ta ti ẹ̀sìn keferi bá ọjọ́ ẹgbẹ̀rún kan ọgọ́rùn-ún méjìdínlọ́gọ́ta ti Kristi lọ ní ìbámu, àti pé ẹgbẹ̀rún kan ọdún méjìdínlọ́gọ́ta ti ẹ̀sìn póòpù bá ọjọ́ ẹgbẹ̀rún kan ọgọ́rùn-ún méjìdínlọ́gọ́ta ti àwọn ọmọ-ẹ̀yìn lọ ní ìbámu.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Ọ̀kọ̀ọ̀kan nínú àwọn ìlà méjèèjì náà ní ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ kan náà pátápátá ti ìtàn ìkọ̀kọ̀ ti ààrá méje, tí a bẹ̀rẹ̀ sí í tú síta ní gbangba ní Oṣù Keje, 2023. A ṣe ìtúsílẹ̀ náà lápá kan nípasẹ̀ ìmòye ìdánimọ̀ ìbànújẹ àkọ́kọ́ ti ìṣísẹ̀ Millerite. Ìbànújẹ àkọ́kọ́ wọn mú àkókò kan wọlé, tí a pè ní “àkókò ìdádúró” nínú òwe àwọn wúńdíá mẹ́wàá. “Àkókò ìdádúró” náà parí ní ìpàdé àgọ́ Exeter, New Hampshire, nígbà tí a ti fi ìránṣẹ́ Ẹkún Àárín Òru múlẹ̀ ní kíkún. Ìpàdé àgọ́ Exeter di àmì ọ̀nà kejì, èyí tí ó sì tún mú àkókò kan wọlé nínú èyí tí a ti ń kéde ìránṣẹ́ Ẹkún Àárín Òru, títí àmì ọ̀nà kẹta ti ìdájọ́ àti ìbànújẹ ìkẹyìn fi dé.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Àwọn àmì-ọ̀nà mẹ́ta náà ni ìdààmú àkọ́kọ́, ìránṣẹ́ Ìkígbe Lọ́gàn-Òru, àti ìdààmú ìkẹyìn. Àwọn àmì-ọ̀nà mẹ́ta wọ̀nyí bá ọ̀rọ̀ Hébérù náà “òtítọ́” mu, èyí tí ó dúró fún lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù. Ìbẹ̀rẹ̀ àti ìkẹyìn, tí àwọn méjèèjì jẹ́ ìdààmú, ń ṣàfihàn ààmì ìdánimọ̀ Alfa àti Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Kò sí àfihàn tààrà kan ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ nínú ìtàn àwọn Millerite, síbẹ̀ ìtàn àwọn Millerite ni ìtàn ìṣísẹ̀ àkọ́kọ́, nítorí náà ó jẹ́ àpẹẹrẹ ìṣísẹ̀ ìkẹyìn. Ìtàn ìdààmú àkọ́kọ́ nínú ìṣísẹ̀ ìkẹyìn bẹ̀rẹ̀ ní ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, a sì ṣàpèjúwe rẹ̀ nínú Ìfihàn orí kọkànlá. Nínú Ìfihàn orí kọkànlá, wọ́n pa àwọn ẹlẹ́rìí méjì, èyí sì samisi ìdààmú àkọ́kọ́ nínú ìṣísẹ̀ ìkẹyìn, èyí tí a fi ìṣísẹ̀ àkọ́kọ́ ṣe àpẹẹrẹ rẹ̀.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Nínú Ìfihàn mọ́kànlá, ìdààmú náà mú àkókò ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ wá, nígbà tí òkú wọn wà ní òpópónà; báyìí ni ó ṣe samí àkókò ìdádúró nínú àkàwé náà. Ní àjíǹde wọn, a gbé wọn sókè gẹ́gẹ́ bí àsíá ní wákàtí kan náà pẹ̀lú ìdájọ́ òfin Ọjọ́ Àìkú. Ìtàn àwọn ẹlẹ́rìí méjèèjì náà ní àkókò ààmì ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́ nínú.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Àwọn kúlẹ̀kúlẹ̀ ìṣísẹ̀ angẹli kẹta nínú ìtàn ìkọ̀kọ̀ ti ààrá méje ń pèsè ìtọ́kasí pàtó púpọ̀ ju àwọn ìlà afiwéra mìíràn lọ, ṣùgbọ́n ìlà angẹli kẹta, ìlà ọba àríwá tòótọ́, àti ìlà ọba àríwá èké, gbogbo wọn ní àwọn àbùdá àsọtẹ́lẹ̀ kan náà: ibi ìbẹ̀rẹ̀ kan, tí àkókò kan ń tẹ̀ lé e tí ó dé ibi àárín kan, tí àkókò mìíràn sì ń tẹ̀ lé e tí ó dé ìdájọ́ ní ibi ìparí.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì lé ọgọ́ta ọjọ́ jẹ́ apá pàtàkì nínú ìtàn ìkọ̀kọ̀ ti àwọn àrá méje. Ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì lé ọgọ́ta ọjọ́ ni a fi ṣe àpẹẹrẹ gẹ́gẹ́ bí “aginjù” nínú Ìfihàn orí kejìlá.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Obìnrin náà sì sá lọ sí aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè tọ́jú rẹ̀ níbẹ̀ fún ẹgbẹ̀rún kan ó lé igba [200] ọdún mẹ́ta [3] àádọ́ta [60] ọjọ́. Ìfihàn 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ìjọ sá lọ sínú aginjù láti bọ́ lọ́wọ́ títẹ̀ mọ́lẹ̀ agbára póòpù fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún. Ẹsẹ̀ kẹrìnlá pèsè ẹlẹ́rìí mìíràn.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> A sì fi ìyẹ́ méjì ti idì ńlá kan fún obìnrin náà, kí ó lè fò lọ sínú aginjù, sí ibi tirẹ̀, níbi tí a óo ti tọ́jú rẹ̀ fún àkókò kan, àti àwọn àkókò, àti ìdajì àkókò kan, kúrò ní iwájú ejò náà. Ìfihàn 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Ìjọ sá kúrò nínú inúnibíni ejò náà àti ti àga póòpù fún ẹgbẹ̀rún kan, igba méjìlá, àti ọgọ́ta ọdún; nítorí náà, “aginjù” jẹ́ àmì àpẹẹrẹ àwọn ọjọ́ ẹgbẹ̀rún kan, igba méjìlá, àti ọgọ́ta náà. Nọ́mbà yẹn farahàn ní tààrà ní ìgbà méje nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, ṣùgbọ́n a tún ṣojú rẹ̀ ní ọ̀nà mìíràn púpọ̀ nínú Ìwé Mímọ́. Nínú ọ̀rọ̀ kọ̀ọ̀kan, ó ń ṣàpẹẹrẹ “ìgbà méje” ti Léfítíkù ogún-ún àti mẹ́fà.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Bóyá ìjọsìn òrìṣà ni ó ń tẹ ibi-mímọ́ àti ogun náà mọ́lẹ̀ láti ọdún 723 BC títí dé ọdún 538, tàbí pépàsí ni ó ń tẹ Jerusalẹmu ti ẹ̀mí àti àwọn olùjọsìn inú rẹ̀ mọ́lẹ̀, ó jẹ́ àpèjúwe ìtúká àwọn ènìyàn Ọlọ́run, èyí tí ó wáyé nítorí pé àwọn ènìyàn Ọlọ́run fọ májẹ̀mú “àwọn ìsinmi ilẹ̀” gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Lefitiku orí kẹẹ́dógún àti kẹrìndínlọ́gbọ̀n. Nínú orí kẹrìndínlọ́gbọ̀n a pè é ní ìjà májẹ̀mú Ọlọ́run.

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Èmi yóò sì mú idà wá sórí yín, tí yóò gbẹ̀san ìjà májẹ̀mú mi; nígbà tí a bá sì kó yín jọ sínú àwọn ìlú yín, èmi yóò rán àjàkálẹ̀-àrùn sí àárín yín; a ó sì fi yín lé lọ́wọ́ ọ̀tá. Lefitiku 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Ìṣọ̀tẹ̀ sí májẹ̀mú Ọlọ́run mú ìránṣẹ́ àti ìtúká tí ó bá àwọn ènìyàn Ọlọ́run, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìjà májẹ̀mú mi.” Láìní òye nípa ìyà náà, èyí tí Dáníẹ́lì ń pè ní “èébú” àti “ìbúra” Mósè, tí a sì tún ń pè ní “ìjà májẹ̀mú mi,” ń fòjú ènìyàn, kí ó má bàa rí ìtumọ̀ jinlẹ̀ iṣẹ́ Kristi gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú orí kẹ́sàn-án Dáníẹ́lì. Àyẹ̀wò tí ó ní ìṣọ̀kan nípa àwọn ènìyàn Ọlọ́run tí wọ́n wà nínú ìfòjú Laodíkea nínú àwọn ìkọ̀wé Ellen White ni pé wọn kò lè “ronú láti ìdí, sí àbájáde.” O lè jẹ́wọ́ pé o lóye ẹgbẹ̀rún ọdún kan àti ọgọ́ta ọdún ti Àwọn Àkókò Òkùnkùn, ṣùgbọ́n bí o kò bá mọ “ìdí” ìtẹ̀ mọ́lẹ̀ yẹn, afọ́jú ni ọ.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀ ènìyàn fún ọ̀sẹ̀ kan: ní àárín ọ̀sẹ̀ náà yóò sì mú kí ẹbọ àti ọrẹ-ẹbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ àwọn ohun ìríra yóò sọ ọ́ di ahoro, àní títí di ìparí, a ó sì da èyí tí a ti pinnu sórí ahoro náà. Danieli 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Ìmúdájú Kristi sí májẹ̀mú náà ní ìbáṣepọ̀ tààrà pẹ̀lú “ìjà májẹ̀mú Rẹ̀.” Àkókò “èébú” náà jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún, àti àkókò tí Kristi fi ń múdájú májẹ̀mú kan náà náà jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọjọ́. Ní ìbámu pẹ̀lú ọ̀rọ̀ Heberu náà “òtítọ́” tí ń pèsè ètò ìpilẹ̀ ìtàn aṣírí ti ààrá méje, ọ̀sẹ̀ àsọtẹ́lẹ̀ tí Kristi yóò fi múdájú májẹ̀mú Rẹ̀ ní àmì ọ̀nà mẹ́ta tí a ṣojú fún nípasẹ̀ lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kànlá-dín-lógún, àti lẹ́tà ìkẹyìn nínú alfabẹ́ẹ̀tì Heberu.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Àmì àkọ́kọ́ ọ̀sẹ̀ náà ni ìrìbọmi Rẹ̀, àmì kejì ni àgbélébùú, èyí ìkẹyìn sì ni ikú Stéfánù. Láti kọ̀ láti rí “àkókò méje” inú Lefitiku ogún-ún lé mẹ́fà, gẹ́gẹ́ bí àwọn áńgẹ́lì ọ̀run ti darí William Miller láti rí “àkókò méje,” ń yọ agbára kúrò láti rí ní kíkún àsọtẹ́lẹ̀ gan-an náà níbi tí Kristi ti ta ẹ̀jẹ̀ Rẹ̀ sílẹ̀, tí Ó sì fi jẹ́rìí májẹ̀mú gan-an náà tí àwọn ènìyàn Rẹ̀ àtijọ́ gidi ti kọ̀. Gbogbo ẹni tí yóò gbàlà ní ìkẹyìn yóò ní ìmọ̀ “òtítọ́” tí kò pé, tí kò sì kún. Ṣùgbọ́n kò sí ẹni tí a gbàlà tí ó mọ̀ọ́mọ̀ kọ̀ láti rí “òtítọ́.” Ọ̀nà kan ṣoṣo ni ó wà sí ọ̀dọ̀ Baba, èyí náà sì ni nípasẹ̀ Jésù, Jésù sì ni “òtítọ́.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Èyí jẹ́ ìmòye tí ó yẹ kí a fara balẹ̀ ronú lé lórí, nítorí pé ó ń sọ̀rọ̀ nípa májẹ̀mú Lefitiku ogún-ún márùn-ún àti ogún-ún mẹ́fà. “Ègún” “àkókò méje” náà ni a mú wá sórí Ísírẹ́lì gidi ìgbàanì nípasẹ̀ àìfẹ́ wọn láti mú àwọn ìlànà tí ń jẹ́ kí ilẹ̀ sinmi ṣẹ, àti láti mú àwọn ìtọ́nisọ́nà Jùbílì ṣẹ. Ẹ̀ṣẹ̀ àìṣe ni ó jẹ́. A mú ègún náà wá sórí wọn nítorí pé wọn kọ iṣẹ́ kan sílẹ̀ tí a pàṣẹ fún wọn láti ṣe, kì í ṣe nítorí pé wọn ti ta òfin kan ní tààràtà, bíi pé ìwọ kì yóò pani tàbí ìwọ kì yóò jalè. Wọ́n kàn ṣàìka àwọn ìlànà tí ó ní í ṣe pẹ̀lú jíjẹ́ kí ilẹ̀ sinmi. Àwọn Adventist tí wọn kàn kò gba “àkókò méje” náà (èyí tí àwọn angẹli darí William Miller láti ṣàwárí) nítorí ìdí aláìyàsọ́tọ̀kànwákíkankí, kàn kò tíì gba àkókò láti ṣe ìwádìí òtítọ́ náà ní tòótọ́, wọ́n sì ń ṣe irú ọ̀tẹ̀ àìṣe kan náà nípa ṣíṣàìka sí ìtàn májẹ̀mú kan náà gan-an tí Ísírẹ́lì gidi ìgbàanì ṣàìka sí. Ìbẹ̀rẹ̀ ń fi òpin hàn.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́ wọ̀nyí nínú Ìfihàn orí kejìlá, tí a mọ̀ sí “aginjù,” jẹ́ àmì ìṣàpẹẹrẹ “ìgbà méje.” Mejeeji ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́ iṣẹ́-ìránṣẹ́ Kristi, àti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́ iṣẹ́-ìránṣẹ́ ọmọ-ẹ̀yìn náà, dúró fún gbogbo ọ̀sẹ̀ náà nígbà tí a ń fi májẹ̀mú náà múlẹ̀. Bákan náà, mejeeji ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún tí ẹ̀sìn keferi fi tẹ àwọn ènìyàn Ọlọ́run mọ́lẹ̀, àti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún tí ẹ̀sìn papalì fi tẹ àwọn ènìyàn Ọlọ́run mọ́lẹ̀, dúró fún gbogbo “ìgbà méje” ègún Mose.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Nínú Ìfihàn orí kọkànlá, lẹ́yìn ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọjọ́, a mú àwọn egungun tí ó kú padà wá sí ìyè kí wọ́n lè wọ inú májẹ̀mú gẹ́gẹ́ bí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ṣùgbọ́n kí wọ́n lè mú àjọṣe májẹ̀mú náà ṣẹ, a béèrè pé kí wọ́n mú àwọn ọ̀rọ̀ májẹ̀mú náà ṣẹ, gẹ́gẹ́ bí Dáníẹ́lì ti ṣe nínú orí kẹsàn-án. Àwọn ọ̀rọ̀ májẹ̀mú “àkókò méje” náà ní àwọn ìtọ́ni pàtó fún àwọn tí wọ́n bá rí ara wọn ní ilẹ̀ ọ̀tá. Nígbà tí àwọn tí wọ́n jí sí òtítọ́ pé a ti tú wọn ká bá fẹ́ padà sọ́dọ̀ Olúwa, Lefitiku ogún àti mẹ́fà pèsè ìtọ́ni nípa bí wọ́n ṣe yẹ kí wọ́n padà.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Àwọn tí ó bá sì ṣẹ́ kù nínú yín yóò rọ nípa ẹ̀ṣẹ̀ wọn ní ilẹ̀ àwọn ọ̀tá yín; àti pé nípa ẹ̀ṣẹ̀ àwọn baba wọn náà ni wọn yóò rọ pọ̀ mọ́ wọn. Bí wọn bá jẹ́wọ́ ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, pẹ̀lú àìṣòótọ́ wọn tí wọn fi ṣẹ̀ sí mi, àti pé wọn náà ti rìn ní ìtakò sí mi; àti pé èmi pẹ̀lú ti rìn ní ìtakò sí wọn, tí mo sì mú wọn wá sí ilẹ̀ àwọn ọ̀tá wọn; bí ó bá jẹ́ pé nígbà náà ni a rẹ̀ ọkàn aláikọla wọn sílẹ̀, tí wọn sì gbà ìjìyà ẹ̀ṣẹ̀ wọn: Nígbà náà ni èmi yóò rántí májẹ̀mú mi pẹ̀lú Jakọbu, àti májẹ̀mú mi pẹ̀lú Isaaki, àti májẹ̀mú mi pẹ̀lú Ábúráhámù ni èmi yóò rántí; ilẹ̀ náà pẹ̀lú ni èmi yóò sì rántí. Lefitiku 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Ọ̀rọ̀ náà “ṣubú tán” nínú Ìwé Mímọ́ túmọ̀ sí láti tú ká, láti bàjẹ́, àti láti jẹ tán kúrò. Láti ṣubú tán ni láti rẹ̀ sí ipò egungun gbígbẹ tí ó ti kú. Àti pé ìtọ́nisọ́nà náà ń tọ́ka sí ikú, nítorí ó ṣojú àwọn tí wọ́n jí sí mímọ̀ ipò wọn gẹ́gẹ́ bí ẹni pé wọ́n wà “ní ilẹ̀ àwọn ọ̀tá yín.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Ọ̀tá ìkẹyìn tí a ó pa run ni ikú. 1 Kọ́ríńtì 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020, ìdààmú àkọ́kọ́ nínú ìrìnàjò áńgẹ́lì kẹta ṣẹlẹ̀. A ti fi í ṣe àpẹẹrẹ nípasẹ̀ gbogbo àwọn ìdààmú àkọ́kọ́ mìíràn nínú àwọn ìlà àtúnṣe àsọtẹ́lẹ̀ mímọ́. Ìwé Hesekieli orí kẹtàdínlọ́gbọ̀n ṣàfihàn àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn gẹ́gẹ́ bí àwọn tí a ti tú ká, tí a ti bàjẹ́, tí a sì ti jẹ tán, títí wọn fi di àfonífojì egungun gbígbẹ kú lásán. Wọ́n wà ní ilẹ̀ ọ̀tá, èyí tí í ṣe ilẹ̀ ikú. Nínú Ìfihàn orí kọkànlá, a pa àwọn ẹlẹ́rìí méjì náà, a sì fi wọ́n sílẹ̀ ní òpópónà. Gbogbo àwọn wòlíì fara mọ́ ara wọn. Ní bẹ̀ẹ̀ ni Mose ń bá àwọn tí ó kú ní òpópónà tí ó gba àfonífojì Hesekieli sọ̀rọ̀. Nínú ipò ìdààmú wọn, a fi ìtọ́nisọ́nà fún wọn nípasẹ̀ 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. Jeremiah 15:19.

> Nítorí náà, báyìí ni Olúwa wí pé, Bí ìwọ bá padà, nígbà náà ni èmi yóò tún mú ọ̀ wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yà ohun iyebíye kúrò nínú ohun ẹ̀gàn, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

A sọ fún Jeremiah pé bí ó bá fẹ́ sọ̀rọ̀ fún Ọlọ́run, ó gbọdọ̀ padà; àti ní ṣíṣe bẹ́ẹ̀, ó gbọdọ̀ yà ohun iyebíye kúrò nínú ohun ìkà. Àyíká ọ̀rọ̀ náà fi hàn pé àwọn ìkà náà ni àwọn tí kò gbọ́dọ̀ padà tọ̀ sí. Nígbà tí a ṣe àfihàn rẹ̀ nínú ọ̀rọ̀ náà gẹ́gẹ́ bí ẹni tí ó wà nínú ipò ìbànújẹ́ ìrẹ̀wẹ̀sì rẹ̀, ó sọ pé òun wà nìkan.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Emi kò jókòó nínú àpéjọ àwọn ẹlẹ́gàn, bẹ́ẹ̀ ni n kò yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Jeremiah 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremiah kò jókòó nínú “àpéjọ àwọn ẹlẹ́yà,” nítorí ó jókòó nìkan. Kò gbọdọ̀ padà sọ́dọ̀ àwọn abùkù, tí wọ́n jẹ́ àpéjọ àwọn ẹlẹ́yà. Ní ọdún 1863, Ìjọ Adventist bẹ̀rẹ̀ ìpadà rẹ̀ sí “àpéjọ àwọn ẹlẹ́yà” nígbà tí ó padà sí ọ̀nà ìmúlò Bíbélì ti àwọn ọmọbìnrin Bábílónì láti lè kọ “àkókò méje” ti Mósè. Ṣùgbọ́n Jeremiah ń sọ ní pàtó jùlọ nípa àwọn ọjọ́ ìkẹyìn ju ìtàn àwọn Millerite lọ. Nígbà tí àwọn tí ó wà nínú àfonífojì egungun òkú bá jí sí òtítọ́ pé wọ́n wà ní ilẹ̀ àwọn ọ̀tá, wọn kò gbọdọ̀ padà mọ́ sí ọ̀dọ̀ àwọn tí inú wọn dùn lórí ikú wọn ní òpópónà. Ẹgbẹ́ náà lè padà sọ́dọ̀ Jeremiah, ṣùgbọ́n òun kò lè padà sọ́dọ̀ wọn.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Ṣùgbọ́n bí wọ́n bá ní láti padà, wọ́n pẹ̀lú gbọ́dọ̀ mú àwọn ìtọ́nisọ́nà tí Mósè fi fún wọn ṣẹ, èyí tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú “àkókò méje” náà. Àwọn tí ó kú ní ojú pópó nínú Ìṣípayá mọ́kànlá, wọ́n kú fún ọjọ́ mẹ́ta àtààbọ̀, èyí tí ó jẹ́ “aginjù” ní ìtumọ̀ àsọtẹ́lẹ̀.

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Èyí ni ìdí tí jíjí àkọ́kọ́ ti òkú fi ń ṣẹ nípasẹ̀ ọ̀rọ̀ kan tí ó mú kí àwọn egungun darapọ̀, ṣùgbọ́n wọn kò tíì yè. Ó gba ọ̀rọ̀ àwọn ẹ̀fúùfù mẹ́rin, èyí tí í ṣe ọ̀rọ̀ ìdìdì, láti sọ wọ́n di ogun alágbára. Ọ̀rọ̀ àkọ́kọ́ tí ó kó wọn jọ wá láti ọ̀dọ̀ “ohùn” kan.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Ẹ tu àwọn ènìyàn mi nínú, ẹ tu àwọn ènìyàn mi nínú, ni Ọlọ́run yín wí. Ẹ sọ̀rọ̀ ìtùnú sí Jerusalẹmu, kí ẹ sì ké sí i pé, iṣẹ́ ogun rẹ̀ ti parí, a sì ti dárí ẹ̀ṣẹ̀ rẹ̀ jì í: nítorí pé ó ti gba ní ọwọ́ Olúwa ìlọ́po méjì fún gbogbo ẹ̀ṣẹ̀ rẹ̀. Ohùn ẹni tí ń ké ní aginjù pé, Ẹ pèsè ọ̀nà Olúwa, ẹ ṣe ojú ọ̀nà ńlá kan ní pẹ̀tẹ́lẹ̀ aginjù fún Ọlọ́run wa. Gbogbo àfonífojì ni a ó gbé sókè, gbogbo òkè ńlá àti òkè kékeré ni a ó sì rẹ̀ sílẹ̀: ohun tí ó yípo ni a ó sọ di títọ́, ibi gígún-ún sì di pẹ̀tẹ́lẹ̀. Isaiah 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Ohùn náà ń bọ láti inú aginjù, èyí tí ó jẹ́ ààmì ìtúká “ìgbà méje.” Ohùn náà wà nínú aginjù, nítorí a tún mú Hesekieli lọ sí àfonífojì àwọn egungun tí ó ti kú. Ó ń jẹ́rìí láti inú àfonífojì náà gan-an, kì í ṣe láti òkèèrè.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Ọwọ́ Olúwa sì wà lára mi, ó sì mú mi jáde nípa Ẹ̀mí Olúwa, ó sì gbé mi kalẹ̀ sí àárín àfonífojì tí ó kún fún egungun. Esekiẹli 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Àfonífojì ni aginjù ọjọ́ mẹ́ta àtààbọ̀. Ìlérí ohùn náà ni pé a ti dárí àìṣòdodo Jerúsálẹmu jì, àti pé ogun rẹ̀ ti parí. Ìlérí náà ń ṣojú fífìdìí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ènìyàn tí a ń mú ṣẹ ní àwọn ọjọ́ ìkẹyìn. Ṣùgbọ́n dídárí àìṣòdodo rẹ̀ jì ní ìbáṣepọ̀ pẹ̀lú gbigba rẹ̀ “ìlọ́po méjì” nítorí gbogbo ẹ̀ṣẹ̀ rẹ̀. Ìtọ́jú tí Mósè gbé kalẹ̀ béèrè ìjẹ́wọ́ kì í ṣe ti àìṣòdodo wọn nìkan, bí kò ṣe ti àìṣòdodo àwọn baba wọn pẹ̀lú. Bí wọ́n bá mú àṣẹ náà ṣẹ, a ó dárí àìṣòdodo wọn jì.

We will continue these truths in the next article.

A ó tẹ̀síwájú nínú àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Bẹ́ẹ̀ ni, gbogbo Ísráẹ́lì ti ṣẹ òfin rẹ kọjá, àní nípa yíyapa kúrò, kí wọn má bà a gbọ́ ohùn rẹ; nítorí náà ni a ti tú ègún náà sórí wa, àti ìbúra náà tí a kọ sínú òfin Mose ìránṣẹ́ Ọlọ́run, nítorí a ti ṣẹ̀ sí i. Ó sì ti fi ọ̀rọ̀ rẹ̀ múlẹ̀, èyí tí ó sọ sí wa, àti sí àwọn onídàájọ́ wa tí wọ́n ṣe ìdájọ́ wa, nípa mímú ibi ńlá kan wá sórí wa: nítorí lábẹ́ gbogbo ọ̀run, a kò tí ì ṣe irú ohun tí a ṣe sí Jérúsálẹ́mù. Gẹ́gẹ́ bí a ti kọ ọ́ sínú òfin Mose, gbogbo ibi yìí ti dé bá wa: síbẹ̀ a kò ṣe àdúrà wa níwájú Olúwa Ọlọ́run wa, kí a lè yí padà kúrò nínú àìníṣẹ̀dá wa, kí a sì lè mọ òtítọ́ rẹ. Dáníẹ́lì 9:11–13.

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