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# Rome Establishes the Vision - Number Ten

Róòmù Mú Ìran náà Dúró—Nọ́ńbà Mẹ́wàá

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Ìjàkadì Ìkẹyìn: Ìwé Jóẹ́lì, Ìṣubú New York, àti Ààmì Róòmù nínú Ìtàn Advent

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Ìjiyàn ìkẹyìn tí mo fẹ́ mú papọ̀ pẹ̀lú àwọn àríyànjiyàn ìtàn míràn nípa ààmì Róòmù nínú ìtàn Advent ni ìwé Joẹli. Ìjiyàn náà ṣẹlẹ̀ lẹ́yìn September 11, 2001, àti pé láìka àwọn ipò àti àyíká àkókò náà sí, ó ṣeé ṣe kí a pàdánù díẹ̀ nínú àwọn kókó-ọrọ̀ àrékérekè kan. Láti fi àwọn ipò àti àyíká wọ̀nyẹn sínú ọ̀nà tí yóò jẹ́ kí a lóye wọn dáadáa, ó yẹ kí a wo ìtàn àwọn Millerite. Ní August 11, 1840, àsọtẹ́lẹ̀ àkókò tí ó wà nínú Ìfihàn orí kẹsàn-án, ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ṣẹ.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> A sì tú àwọn áńgẹ́lì mẹ́rin náà sílẹ̀, àwọn tí a ti pèsè tán fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, láti pa ìdámẹ́ta ènìyàn. Ìfihàn 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Ẹsẹ náà fi “wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan” hàn gẹ́gẹ́ bí ẹni pé wọ́n dọ́gba pẹ̀lú ọdún ẹgbẹ̀ta mẹ́ta-dín-lọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Àwọn áńgẹ́lì mẹ́rin náà ṣàpẹẹrẹ àkókò tí Íslámù dìde sí agbára tí ó sì mú ogun wá sí Romu, bẹ̀rẹ̀ ní July 27, 1449. A pinnu ibi ìbẹ̀rẹ̀ náà nípa lílo ibi ìparí àsọtẹ́lẹ̀ àkókò mìíràn ti ọdún ọgọ́rùn-ún kan àti àádọ́ta. Àsọtẹ́lẹ̀ àkókò àkọ́kọ́ ti ọdún ọgọ́rùn-ún kan àti àádọ́ta ni a gbé kalẹ̀ nínú ìtàn ìyọnu àkọ́kọ́, èyí tí ó sì tún jẹ́ ìpè kàrùn-ún nínú Ìfihàn orí kẹ́sàn-án. Nígbà tí àsọtẹ́lẹ̀ ọdún ọgọ́rùn-ún kan àti àádọ́ta náà parí ní July 27, 1449, àsọtẹ́lẹ̀ àkókò tí a ń gbé yẹ̀wò báyìí bẹ̀rẹ̀, àti lẹ́yìn ọdún ẹgbẹ̀ta mẹ́ta-dín-lọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún, àsọtẹ́lẹ̀ náà parí ní August 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller ti lóye àwọn agbára inú Ìfihàn orí kẹ́sàn-án gẹ́gẹ́ bí aṣojú Islam, àti kí ọjọ́ Kẹjọlá, Oṣù Kẹjọ, ọdún 1840 tó dé, ọmọ ẹgbẹ́ Miller kan tí a ń pè ní Josiah Litch ṣe àsọtẹ́lẹ̀ kan kalẹ̀ lórí ìpìlẹ̀ àsọtẹ́lẹ̀ náà, ní fífi hàn pé ní ọdún 1840, Àṣẹ Àgbáyé Ottoman yóò dópin. Ọjọ́ mẹ́wàá ṣáájú Kẹjọlá, Oṣù Kẹjọ, ọdún 1840, Litch tún àsọtẹ́lẹ̀ rẹ ṣe ní ìmúdójúìwọ̀n àti ìtúnṣe pẹ̀lú ìdánimọ̀ pé kì í ṣe ọdún nìkan tí àsọtẹ́lẹ̀ náà yóò ṣẹ, ṣùgbọ́n ọdún náà gan-an, ọjọ́ náà, àti oṣù náà. Sister White sọ̀rọ̀ lórí ipa tí àsọtẹ́lẹ̀ Litch ní lórí ayé ẹ̀sìn àwọn Millerite nígbà tí ìṣẹ̀lẹ̀ náà ṣẹ.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ní ọdún 1840 ìmúṣẹ àsọtẹ́lẹ̀ mìíràn tí ó ṣe pàtàkì gidigidi mú ìfẹ́-inú káàkiri dìde. Ọdún méjì ṣáájú èyí, Josiah Litch, ọ̀kan lára àwọn olùṣọ́-àgùntàn aṣáájú tí ń wàásù ìpadàbọ̀ kejì, tẹ àlàyé kan jáde lórí Ìfihàn 9, níbi tí ó ti sọ tẹ́lẹ̀ ìṣubú Ilẹ̀-ọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí yóò bọ́ lulẹ̀... ní ọjọ́ kọkànlá oṣù Kẹjọ, 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Èyí sì ni, mo gbàgbọ́, a ó rí i pé ó rí bẹ́ẹ̀ gan-an.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ní àkókò gan-an tí a ti sọ̀rọ̀ rẹ̀ ṣáájú, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alájọṣepọ̀ ilẹ̀ Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sábẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀ ènìyàn ní ìdánilójú nípa òtítọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ tẹ̀lé, a sì fi ìmúnikúnlẹ̀ àgbàyanu kún ìgbésẹ̀ ìwàásù ìbọ̀wọ̀ Olúwa. Àwọn ọkùnrin tí wọ́n ní ẹ̀kọ́ gíga àti ipò darapọ̀ mọ́ Miller, ní ìwàásù àti ní títẹ̀jáde àwọn èrò rẹ̀, àti láti 1840 sí 1844 iṣẹ́ náà gbòòrò kánkán.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Ìfọwọ́sí rẹ̀ sí ìṣẹ̀lẹ̀ yìí ni a ti kọlu léraléra ní ọ̀pọ̀lọpọ̀ ọ̀nà jálẹ̀ àwọn ọdún láti ọwọ́ àwọn Seventh-day Adventists ti Laodicea. Gẹ́gẹ́ bí ó ti rí pẹ̀lú “àkókò méje” àti “ìgbà gbogbo,” láti kọlu òtítọ́ yìí ni láti kọ àwọn ìpìlẹ̀ náà sílẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn wọn lórí àwọn tábìlì mímọ́ méjèèjì, àti pẹ̀lú àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ náà. Ìdí tí Satani fi ṣiṣẹ́ láti ba ìgbẹ́kẹ̀lé nínú ìtàn yìí jẹ́ ní ọ̀nà púpọ̀.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Àsọtẹ́lẹ̀ Litch lò “àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller gbà.” A fi òye fún Miller nípa ẹ̀yà àkókò àsọtẹ́lẹ̀, àti ẹnikẹ́ni tí ó bá ń ṣiyèméjì pé ìránṣẹ́ Miller dá lórí àkókò àsọtẹ́lẹ̀, kò nílò ju kí ó tún wo àwọn àtẹ ìṣáájú ọdún 1843 àti 1850 lọ láti fi múlẹ̀ pé bẹ́ẹ̀ ni ó rí. Kí ọjọ́ kẹ́rìnlá, oṣù Kẹjọ, ọdún 1840 tó dé, àwọn tí ń tako àsọtẹ́lẹ̀ Miller nípa ìpadàbọ̀ Kristi máa ń jiyàn pé a kò lè lo àkókò àsọtẹ́lẹ̀ láti mọ ìgbà tí Kristi yóò padà. Wọ́n sábà máa ń lo ọ̀rọ̀ inú Bíbélì nípa pé a kò mọ ọjọ́ tàbí wákàtí náà, láti tako ìránṣẹ́ àti iṣẹ́ rẹ̀.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Ṣùgbọ́n ní ti ọjọ́ náà àti wákàtí náà, kò sí ẹni tí ó mọ̀ ọ́, bẹ́ẹ̀ ni kì í ṣe àwọn áńgẹ́lì ọ̀run, bí kò ṣe Baba mi nìkan. Ṣùgbọ́n gẹ́gẹ́ bí ọjọ́ Noa ti rí, bẹ́ẹ̀ ni dídé Ọmọ ènìyàn yóò rí pẹ̀lú. Nítorí gẹ́gẹ́ bí ó ti rí ní ọjọ́ wọ̀nyẹn tí ó ṣáájú ìkún-omi, wọ́n ń jẹ, wọ́n ń mu, wọ́n ń gbéyàwó, wọ́n sì ń fi ọmọ wọn fúnni níyàwó, títí di ọjọ́ tí Noa wọ inú ọkọ̀ áàbò; Wọ́n kò sì mọ̀ títí ìkún-omi fi dé, tí ó sì gbá wọn gbogbo lọ; bẹ́ẹ̀ ni dídé Ọmọ ènìyàn yóò rí pẹ̀lú. Nígbà náà ni ẹni méjì yóò wà ní pápá; a ó gba ọ̀kan lọ, a ó sì fi èkejì sílẹ̀. Mátíù 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Láìka ọ̀nà yìí, àwọn Millerites rí ẹ̀rí Bíbélì púpọ̀ gan-an láti fi ṣètìlẹ́yìn fún àwọn àsọtẹ́lẹ̀ wọn, wọ́n sì tẹ̀síwájú, wọ́n sì ṣiṣẹ́ ní ìbámu pẹ̀lú ìlànà kan tí Sister White dá mọ̀ lẹ́yìn náà.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Kò sí ẹni tí ó mọ ọjọ́ náà tàbí wákàtí náà’ ni àríyànjiyàn tí àwọn tí ń kọ ìgbàgbọ́ nípa dídé Oluwa sábà máa ń mú wá síwájú jùlọ. Ìwé Mímọ́ náà ni pé: ‘Ṣùgbọ́n ní ti ọjọ́ náà àti wákàtí náà, kò sí ẹni tí ó mọ̀ ọ́n, kì í ṣe àwọn áńgẹ́lì ọ̀run pàápàá, bí kò ṣe Baba mi nìkan.’ Mátíù 24:36. Àlàyé tí ó ṣe kedere, tí ó sì ní ìbámu pípé nípa ẹsẹ̀ yìí ni àwọn tí wọ́n ń retí Oluwa fi hàn, a sì fi hàn ní kedere bí àwọn alatako wọn ṣe lò ó ní ọ̀nà tí kò tọ́. Ọ̀rọ̀ náà ni Kristi sọ nínú ìjíròrò àgbàyanu yẹn pẹ̀lú àwọn ọmọ-ẹ̀yìn Rẹ̀ lórí Òkè Olifeti lẹ́yìn tí Ó ti fi tẹ́ńpìlì sílẹ̀ fún ìgbà ikẹyìn. Àwọn ọmọ-ẹ̀yìn náà ti bi ìbéèrè yìí pé: ‘Kí ni yóò jẹ́ àmì dídé Rẹ, àti ti òpin ayé?’ Jésù fún wọn ní àwọn àmì, Ó sì wí pé: ‘Nígbà tí ẹ bá rí gbogbo nǹkan wọ̀nyí, ẹ mọ̀ pé ó súnmọ́, ó sì ti dé lẹ́nu-ọ̀nà.’ Ẹsẹ̀ 3, 33. Kò yẹ kí a fi ọ̀rọ̀ kan tí Olùgbàlà sọ ba ọ̀rọ̀ míì tí Ó sọ jẹ. Bí ó tilẹ̀ jẹ́ pé kò sí ẹni tí ó mọ ọjọ́ tàbí wákàtí dídé Rẹ, a ti kọ́ wa, a sì ti pa á láṣẹ fún wa pé ká mọ nígbà tí ó bá súnmọ́. A tún kọ́ wa síi pé kí a foju kọ ìkìlọ̀ Rẹ̀, kí a sì kọ̀ tàbí ṣàìka láti mọ nígbà tí dídé Rẹ̀ bá súnmọ́, yóò jẹ́ ohun ìparun fún wa gẹ́gẹ́ bí ó ti jẹ́ fún àwọn tí wọ́n gbé ní ọjọ́ Nóà pé wọn kò mọ ìgbà tí ìkún omi ń bọ̀. Àti pé àkàwé tí ó wà nínú orí kan náà, tí ó fiwéwe ọmọ-ọ̀dọ̀ olóòtítọ́ àti aláìṣòótọ́, tí ó sì sọ ìdájọ́ ẹni tí ó wí nínú ọkàn rẹ̀ pé, ‘Oluwa mi ń pẹ́ nínú dídé Rẹ̀,’ ń fi hàn ní ìmọ́lẹ̀ irú wo ni Kristi yóò wo àti san èrè fún àwọn tí Ó bá rí tí wọ́n ń ṣọ́nà, tí wọ́n sì ń kọ́ni nípa dídé Rẹ̀, àti àwọn tí ń sẹ́ e. ‘Nítorí náà, ẹ máa ṣọ́nà,’ ni Ó wí. ‘Ìbùkún ni fún ọmọ-ọ̀dọ̀ náà, ẹni tí oluwa rẹ̀ nígbà tí yóò dé yóò bá a ní ṣíṣe bẹ́ẹ̀.’ Ẹsẹ̀ 42, 46. ‘Nítorí náà, bí ìwọ kò bá ṣọ́nà, èmi yóò wá sórí rẹ bí olè, ìwọ kì yóò sì mọ wákàtí wo ni èmi yóò fi dé sórí rẹ.’ Ìfihàn 3:3.” Ìjà Nlá, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Nígbà tí àsọtẹ́lẹ̀ Litch ṣẹ sí ìmúṣẹ, àwọn ènìyàn “tí wọ́n ní ẹ̀kọ́ àti ipò darapọ̀ mọ́ Miller, yálà nínú ìwàásù àti nínú títẹ̀jáde àwọn èrò rẹ̀, àti láti 1840 sí 1844 iṣẹ́ náà tàn kálẹ̀ lọ́nà kánkán.” A fi agbára fún ìhìnrere Miller nígbà tí a fìdí àwọn òfin rẹ̀ fún ìtumọ̀ àsọtẹ́lẹ̀ múlẹ̀ gẹ́gẹ́ bí òfin tí ó bófin mu. Gẹ́gẹ́ bí ìdáhùn sí ìmúṣẹ àsọtẹ́lẹ̀ àkókò náà, kì í ṣe pé a kan fìdí òfin Miller múlẹ̀ nìkan, tí ọ̀pọ̀lọpọ̀ sì sì darapọ̀ mọ́ ẹgbẹ́ Millerite nígbà náà, ṣùgbọ́n ohun tí ó ṣe pàtàkì ní ti àsọtẹ́lẹ̀ pẹ̀lú ni pé òfin àkọ́kọ́ nínú àwọn òfin Miller ni a ti fìdí múlẹ̀. Pẹ̀lúpẹ̀lú, òtítọ́ náà pé ìmúmúlò ìfìdímúlẹ̀ náà ṣẹlẹ̀ nípasẹ̀ lílo àsọtẹ́lẹ̀ kan nípa ègbé kejì nínú mẹ́ta ègbé, èyí tí wọ́n tún jẹ́ ìpè karùn-ún, ìkẹfà, àti ìkẹje.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Ìfúnnilára ìhìnrere Miller di ọ̀kan lára àwọn àmì-ọ̀nà tí ó ṣe pàtàkì jùlọ nínú ìgbìmọ̀ àtúnṣe àwọn Millerite. A ti fi í ṣàpẹẹrẹ tẹ́lẹ̀ nínú ìrìbọmi Jesu. Ó tọ́ka sí i pé ìlànà ìdánwò ìkẹyìn fún àwọn ènìyàn májẹ̀mú àtijọ́ ti àkókò náà (àwọn Pùrótẹ́sítáǹtì) ti bẹ̀rẹ̀. Ó di àfojúsùn ìkọlù Satani sí gbogbo ìgbìmọ̀ àti ìhìnrere Millerite lápapọ̀.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Ibéèrè èyíkéyìí tí Sátánì lè ru sókè nínú ọkàn láti dá iyèméjì sílẹ̀ nípa ìtàn ńlá ti àwọn ìrìn-àjò ìgbà àtijọ́ ti àwọn ènìyàn Ọlọ́run yóò mú inú ọláńlá Sátánì rẹ̀ dùn, ó sì jẹ́ ẹ̀ṣẹ̀ sí Ọlọ́run. Ìròyìn nípa bíbọ Olúwa láìpẹ́ sí ayé wa nínú agbára àti ògo ńlá jẹ́ òtítọ́, àti ní ọdún 1840 a gbé ọ̀pọ̀ ohùn sókè nínú ìkéde rẹ̀.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, ègbé kẹta dé sínú ìtàn àsọtẹ́lẹ̀. Ìṣẹ̀lẹ̀ náà jẹ́rìí sí òfin àkọ́kọ́ ti ìtumọ̀ àsọtẹ́lẹ̀ tí ìṣísẹ̀ áńgẹ́lì kẹta, tí ó bẹ̀rẹ̀ ní ọdún 1989, ti gbà. Òtítọ́ àkọ́kọ́ tí a ṣí sí ońṣẹ́ ìṣísẹ̀ àtúnṣe yẹn ni a ṣí ní ọdún 1989, kì í sì í ṣe àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá. Òtítọ́ náà ni pé gbogbo àwọn ìṣísẹ̀ àtúnṣe ń sáré ní afiwe pẹ̀lú ara wọn, a sì gbọ́dọ̀ mú wọn jọ ìlà lórí ìlà kí a lè dá àwọn àbùdá ìṣísẹ̀ àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ènìyàn mọ̀, èyí tí í ṣe ìṣísẹ̀ áńgẹ́lì kẹta. Ìfihàn gbangba àkọ́kọ́ tí mo ṣe rí ni nípàdé àgọ́ kan ní ọdún 1994, tàbí bóyá 1995. Ìfihàn náà kì í ṣe lórí àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, bí kò ṣe lórí àwọn ìlà àtúnṣe tí ń sáré ní afiwe pẹ̀lú ara wọn.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Nígbà tí àsọtẹ́lẹ̀ nípa Islam ti ìyọnu kẹta ṣẹ ní ọjọ́ kẹwàá-dín-lọ́gbọ̀n, oṣù Kẹ́sán, ọdún 2001, ó bá ọjọ́ kẹwàá-dín-lọ́gbọ̀n, oṣù Kẹjọ, ọdún 1840 mu. Ní ọdún 1840, àsọtẹ́lẹ̀ kan nípa ìyọnu àkọ́kọ́ àti kejì fi ìránṣẹ́ àwọn Millerite múlẹ̀, àti ní ọjọ́ kẹwàá-dín-lọ́gbọ̀n, oṣù Kẹ́sán, ọdún 2001, àsọtẹ́lẹ̀ kan nípa ìyọnu kẹta fi ìránṣẹ́ Future for America múlẹ̀. Ìmọ̀ ìdánimọ̀ òtítọ́ náà mú ọ̀pọ̀ ènìyàn wá sínú ìṣísẹ̀ náà, níbi tí tẹ́lẹ̀ rí ó ti jẹ́ ti ẹnì kọ̀ọ̀kan ní pàtàkì. Nígbà náà ni ìránṣẹ́ ìṣísẹ̀ náà àti aṣojú-ìránṣẹ́ náà bẹ̀rẹ̀ sí í wà lábẹ́ ìkọlù, gẹ́gẹ́ bí ìtàn ọdún 1840 náà ti di àfojúsùn ìkọlù Sátánì nípasẹ̀ àwọn ọ̀pọ̀ ọdún tó tẹ̀ lé e.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Àwọn tí wọ́n darapọ̀ mọ́ ìgbìmọ̀ Future for America gba àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí òjíṣẹ́ ìtàn náà kó jọ. Ọ̀kan nínú àwọn òfin wọ̀nyẹn, bóyá èyí tí ó ṣe pàtàkì jùlọ nínú wọn, ni ó jẹ́, tí ó sì jẹ́ títí di òní, ìlò mẹ́ta ti àsọtẹ́lẹ̀. Òjíṣẹ́ náà ti wá lóye pé àwọn òtítọ́ àsọtẹ́lẹ̀ kan ni a fi hàn nínú ìmúṣẹ mẹ́ta pàtó. Nígbà tí a gbà pé ìtàn àwọn Millerite ni a tún ṣe nínú ìtàn àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún, a rí i pé August 11, 1840 jẹ́ àpẹẹrẹ September 11, 2001, àti pé àwọn ìlà àtúnṣe mímọ́ yòókù pẹ̀lú ní àmì-ọ̀nà kan náà gan-an.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Ẹ̀rí ìtúnṣe gbogbo ìlà mímọ́ ní ìtẹ̀sí ìlà áńgẹ́lì kẹta ni Kìnnìún ẹ̀yà Júdà ṣípayá nígbà náà. A rí i pé gẹ́gẹ́ bí ìtàn àwọn Millerite ṣe mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní déédéé gẹ́gẹ́ bí a ti kọ ọ́, bẹ́ẹ̀ náà ni ìtàn Future for America ṣe rí.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ọ̀pọ̀ ìgbà ni a máa ń tọ́ka sí mi sí àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. A ti mú àkàwé yìí ṣẹ, a ó sì tún mú un ṣẹ dé ẹ̀kúnrẹ́rẹ́ gẹ́gẹ́ bí a ṣe kọ ọ́ gan-an, nítorí ó ní ìlò àkànṣe fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìhìnrere áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsìnyí títí di ìparí àkókò.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Àwọn àrá méje ti Ìfihàn orí kẹwàá ni a mọ̀ gẹ́gẹ́ bí ohun tí ń ṣàfihàn ìrírí àwọn ọmọ-ẹ̀yìn Miller láti August 11, 1840 títí dé October 22, 1844, àti pẹ̀lú ìtàn láti September 11, 2001 títí dé òfin Ọjọ́ Àìkú tí ó súnmọ́ dé.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ìmọ̀lẹ̀ àkànṣe tí a fi fún Jòhánù tí a sì fi hàn nínú ààrá méje náà jẹ́ àlàyé àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà wá sí ọ̀dọ̀ Jòhánù gẹ́gẹ́ bí ó ti wá sí ọ̀dọ̀ Dáníẹ́lì ní ti ìwé kékeré náà: ‘Di àwọn ohun tí àwọn àrá méje náà sọ mú.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò túbọ̀ ṣípayá wọn ní ìtòlẹ́sẹẹsẹ wọn.” The Seventh-day Adventist Bible Commentary, ìdìpọ̀ 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

A mọ̀ pé Sister White sọ ní tààrà pé ìṣísẹ̀ àìkúró ìránṣẹ́ áńgẹ́lì kẹta ń lọ ní ìlà kan náà pẹ̀lú ìṣísẹ̀ àìkúró àwọn áńgẹ́lì kìíní àti kejì.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ọlọ́run ti fi àwọn ìránṣẹ́ Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti èkejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti máa lọ ní ìbámu pẹ̀lú èyí tí ń tẹ̀ lé e. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Jòhánù wí, ‘mo rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, ilẹ̀ ayé sì tan mọ́lẹ̀ pẹ̀lú ògo rẹ̀.’ Nínú ìtanmólẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta ni a ti dàpọ̀.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Ìṣíkiri áńgẹ́lì àkọ́kọ́ àti kejì ń lọ ní ìbámu pẹ̀lú ìṣíkiri áńgẹ́lì kẹta. Àsọtẹ́lẹ̀ tí ó fi agbára fún ìṣíkiri áńgẹ́lì àkọ́kọ́ àti kejì, ni a fi agbára fún nípa ìmúṣẹ àsọtẹ́lẹ̀ àkókò kan ti ègbé àkọ́kọ́ àti kejì, àti fífi agbára fún ìṣíkiri áńgẹ́lì kẹta ni a fi agbára fún nípa ìmúṣẹ àsọtẹ́lẹ̀ kan ti ègbé kẹta.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Gẹ́gẹ́ bí ó ti rí ní August 11, 1840, nígbà tí a fìdí ìránṣẹ́ Future for America múlẹ̀, “ọ̀pọ̀lọpọ̀ ènìyàn ni a dá lójú nípa ìtọ́nisọ́nà tòótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Future for America gbà,” àti pé “a fi ìmúnilọ́kànlẹ̀ àgbàyanu kan fún ìṣísẹ̀ advent.” “Àwọn ọkùnrin onímọ̀ àti àwọn ẹni ipò” darapọ̀ mọ́ Future for America, “ní ìwàásù àti ní títẹ̀jáde” ìránṣẹ́ àsọtẹ́lẹ̀ ti Future for America. Òfin pàtó ti Future for America tí ó fi September 11, 2001 hàn gbangba gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ ni “ìlò mẹ́ta ti àsọtẹ́lẹ̀.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Nígbà tí a bá tẹ́wọ́ gba ìwòye ìpìlẹ̀ ti Islam nípa ègbé àkọ́kọ́ àti ègbé kejì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àwọn àwòrán mímọ́ méjèèjì, ní ìbámu pẹ̀lú ẹ̀rí tí a kọ sílẹ̀ ti àwọn tí wọ́n kọ́ni ní ìhìn-iṣẹ́ náà, a mọ àwọn àbùdá àsọtẹ́lẹ̀ pàtó tí ó ní í ṣe pẹ̀lú ègbé àkọ́kọ́, àti ègbé kejì. Bíbélì ń kọ́ni léraléra, ní onírúurú ọ̀nà, pé òtítọ́ ni a fi ìjẹ́rìí àwọn méjì múlẹ̀. Àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé àkọ́kọ́, ní ìpapọ̀ pẹ̀lú àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé kejì, ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé kẹta múlẹ̀. Ìlò Islam ní ìlọ́po mẹ́ta ṣe pàtó tó bẹ́ẹ̀ nínú mímọ ìdégbòó ègbé kẹta ní September 11, 2001, tí kò ṣeé ṣe kí a má rí i, bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀ ènìyàn yan láti pa ojú wọn mọ́ sí ẹ̀rí náà.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Ìṣàmúlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta fi ìdí múlẹ̀ pé ìyọnu kẹta dé ní September 11, 2001. Nígbà náà ni a rí i pé ìlànà náà ti ní ìbáṣepọ̀ tààrà pẹ̀lú ìránṣẹ́ áńgẹ́lì kejì, èyí tí, ní àkókò àwọn Millerite àti pẹ̀lú ní àkókò ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], jẹ́ àkókò tí a tú Ẹ̀mí Mímọ́ jáde. Àwọn ìtàn méjèèjì jẹ́ ìmúṣẹ òwe àkàwé àwọn wúńdíá mẹ́wàá, àti nínú òwe àkàwé náà, ìránṣẹ́ Ẹkún Àárín Òru ni ibi tí ìyàtọ̀ láàárín àwọn ọlọ́gbọ́n àti aṣiwèrè ti farahàn, àti níbẹ̀ ni a ti fi agbára fún ìránṣẹ́ áńgẹ́lì kejì.

> “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!’

> “Ní ìparí ìhìn-rere áńgẹ́lì kejì, mo rí ìmọ́lẹ̀ ńlá kan láti ọ̀run tí ń tàn sórí àwọn ènìyàn Ọlọ́run. Àwọn ìtànṣán ìmọ́lẹ̀ yìí dàbí ẹni pé wọ́n mọ́lẹ̀ gidigidi bí oòrùn. Mo sì gbọ́ ohùn àwọn áńgẹ́lì tí ń ké pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀; 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!’” Early Writings, 238.

> “Èyí ni igbe ọ̀gànjọ́, èyí tí yóò fi agbára fún ìhìn iṣẹ́ áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn ẹni mímọ́ tí wọ́n ti rẹ̀wẹ̀sì lókàn, kí wọ́n sì mú wọn pèsè fún iṣẹ́ ńlá tí ó wà níwájú wọn. Kì í ṣe àwọn ọkùnrin tí ó ní ẹ̀bùn jùlọ ni wọ́n kọ́kọ́ gba ìhìn iṣẹ́ yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, àwọn ẹni ìfọkànsìn, wọ́n sì rọ̀ wọ́n gidigidi láti gbé igbe náà sókè pé, ‘Kíyèsí i, Ọkọ Ìyàwó ń bọ̀; ẹ jáde lọ láti pàdé Rẹ̀!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Nínú ìtàn áńgẹ́lì àkọ́kọ́ àti ẹlẹ́ẹ̀kejì, ìtújáde Ẹ̀mí Mímọ́ ni a mú ṣẹ nípasẹ̀ Bíbo Ní Òru tí ó dara pọ̀ mọ́ ìfẹ̀rọ̀ṣẹ́ áńgẹ́lì kejì. Èyí tún ṣe àtúnsẹ̀ nínú ìtàn áńgẹ́lì kẹta.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “A rán àwọn áńgẹ́lì lọ láti ṣèrànwọ́ fún áńgẹ́lì alágbára láti ọ̀run wá, mo sì gbọ́ ohùn tí ó dàbí ẹni pé ó ń dún ní ibi gbogbo pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, kí ẹ má sì gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀; nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ìránṣẹ́ yìí dàbí ẹni pé ó jẹ́ àfikún sí ìránṣẹ́ kẹta náà, ó sì darapọ̀ mọ́ ọn, gẹ́gẹ́ bí igbe ọ̀gànjọ́ ṣe darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì ní ọdún 1844. Ògo Ọlọ́run bà lé àwọn ẹni-mímọ́ onísùúrù tí ń dúró de e, wọ́n sì fi ìgboyà fúnni ní ìkìlọ̀ gbẹ̀yìn tí ó ṣe pàtàkì náà, ní fífọ́ ìṣubú Bábílónì hàn gbangba, àti ní pípe àwọn ènìyàn Ọlọ́run pé kí wọ́n jáde kúrò nínú rẹ̀; kí wọ́n lè bọ́ lọwọ́ ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ rẹ̀.” Spiritual Gifts, ìdì 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Ní ti ìlò wòlíì mẹ́ta ti àsọtẹ́lẹ̀, ìhìn-iṣẹ́ áńgẹ́lì kejì ń ṣojú fún ìlò mẹ́ta ti àsọtẹ́lẹ̀, nítorí pé ìhìn náà nínú ìtàn méjèèjì ni pé Bábílónì ti ṣubú lẹ́ẹ̀méjì.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Angẹli mìíràn sì tẹ̀lé e, ó ń wí pé, Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí ó mú kí gbogbo orílẹ̀-èdè mu wáìnì ìbínú àgbèrè rẹ̀. Ìfihàn 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Angẹli alágbára ti Ìṣípayá mẹ́wàá sọ̀kalẹ̀ pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ ìkìlọ̀ àkọ́kọ́ àti èkejì ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, àti ní ṣíṣe bẹ́ẹ̀ ó ṣàpẹẹrẹ ìsọ̀kalẹ̀ angẹli alágbára ti Ìṣípayá orí kejìdínlógún ní ọjọ́ kọkànlá oṣù Kẹsán, ọdún 2001. Angẹli náà tí ń tan ayé mọ́lẹ̀ pẹ̀lú ògo Rẹ̀ nígbà náà ṣe ìkéde kan.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ó sì ké pè pẹ̀lú ohùn líle, ó ní, Babiloni ńlá náà ti ṣubú, ó ti ṣubú; ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibùdó gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ẹlẹ́gàn. Ìfihàn 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Ìhìn iṣẹ́ angẹli kejì ti orí kẹrìnlá, àti ti angẹli alágbára ti orí kejìdínlógún, ń fi hàn pé Babiloni ti ṣubú lẹ́ẹ̀mejì, ìhìn náà sì ń dá Babiloni ti àwọn ọjọ́ ìkẹyìn mọ̀. Ó ń dá Babiloni ti àwọn ọjọ́ ìkẹyìn mọ̀, nítorí ìgbà méjì tí Babiloni ti ṣubú tẹ́lẹ̀ rí ní àkókò Nimrodu, àti ní àkókò Nebukadinésári títí dé Belshasari, ni ó fi àwọn àbùdá àsọtẹ́lẹ̀ ìṣubú àgbèrè náà ti Ìfihàn orí kẹtàdínlógún lélẹ̀, ẹni tí a kọ sí iwájú orí rẹ̀ pé, “Babiloni Ńlá.” Láti mọ ìṣubú Babiloni náà ní àwọn ọjọ́ ìkẹyìn, a nílò àwọn ẹlẹ́rìí méjì ti àwọn ìṣubú méjì ti Babiloni ṣáájú, nítorí ìhìn àwọn ọjọ́ ìkẹyìn ni pé, Babiloni ti ṣubú, ti ṣubú. Nígbà tí angẹli alágbára sọ̀kalẹ̀ nígbà tí a mú àwọn ilé gíga ńlá ti Ìlú New York wó lulẹ̀ nípa ìfọwọ́kan Ọlọ́run, nípa ìkéde Rẹ̀ ni Ó fi hàn pé ìlànà ìlò mẹ́tẹ̀ẹ̀ta ti àsọtẹ́lẹ̀ ń ṣàkóso. Ìlànà ìlò mẹ́tẹ̀ẹ̀ta ti àsọtẹ́lẹ̀ tí ó fi ọjọ́ kẹrìnlá oṣù Kẹsán, ọdún 2001, múlẹ̀ gẹ́gẹ́ bí ìmúṣẹ ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ni ìlò mẹ́tẹ̀ẹ̀ta ti àwọn ègbé mẹ́ta.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Ní ìmúṣẹ yẹn, ọ̀pọ̀ ènìyàn darapọ̀ mọ́ ìṣísẹ̀ Future for America, wọ́n sì dá wọn lójú nípa àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Future for America ti lò. August 11, 1840 tún ṣe ara rẹ̀, àti pé, ní ṣíṣe bẹ́ẹ̀, àtúnsẹ̀ náà kò fi ìlànà àkọ́kọ́ Miller múlẹ̀, èyí tí ó jẹ́ pé ọjọ́ kan dúró fún ọdún kan nínú àsọtẹ́lẹ̀ Bíbélì, nítorí pé ìlànà àkọ́kọ́ ti Future for America ni pé ìtàn àwọn ìránṣẹ́ Millerite nípa àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì ni a tún ṣe nínú ìtàn ìṣísẹ̀ áńgẹ́lì kẹta.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Ó dà bí ohun tí ó hàn gbangba fúnra rẹ̀ pé bí ọdún 1840 bá di ìkọlù pàtó kan láti ọ̀dọ̀ ọláńlá Satani rẹ̀, gẹ́gẹ́ bí Sister White ti ṣe mọ̀ Satani, nígbà náà ìtàn September 11, 2001 náà yóò sì jẹ́ ohun tí ìkọlù irú bẹ́ẹ̀ yóò kan. Nítorí náà, a rí àwọn ẹ̀kọ́ ìdìtẹ̀ tí ń tọ́ka sí ipa àwọn globalist, tàbí àwọn Jesuits, tàbí CIA, tàbí àwọn Bushes, tàbí àpapọ̀ kan lára àwọn agbára wọ̀nyí. Àwọn ẹ̀kọ́ wọ̀nyí, bí ó tilẹ̀ jẹ́ pé wọ́n ní díẹ̀ nínú àwọn èròjà òtítọ́ kan, ni a ṣe láti tako èrò náà pé ìfọwọ́kan kan láti ọ̀dọ̀ Ọlọ́run ni ó mú kí àwọn ilé ńlá New York City wó lulẹ̀, nípa bẹ́ẹ̀ sì fi àmì dídé ìdààmú kẹta sínú ìtàn ìṣísẹ̀ àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ṣé nísinsin yìí ni ọ̀rọ̀ náà dé pé mo ti kéde pé a óò fi ìgbì omi ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ti ń wo àwọn ilé ńláńlá tí wọ́n ń kọ sibẹ̀, òkè lé òkè, pé, ‘Irú ìṣẹ̀lẹ̀ ẹ̀rù wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni a óo mú àwọn ọ̀rọ̀ Ìfihàn 18:1–3 ṣẹ.’ Gbogbo orí kẹtàlá [18] nínú Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńláńlá ibẹ̀ ni a óo wó lulẹ̀ nípasẹ̀ yíyí àti yíyípadà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan láti agbára ńlá rẹ̀, àwọn ilé gíga ńlá wọ̀nyí yóò ṣubú. Ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù rẹ̀ a kò lè fojú inú wò.” Review and Herald, July 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Àwọn ẹ̀kọ́ ìdìtẹ̀ náà, yálà wọ́n kò ní òtítọ́ rárá tàbí pé wọ́n ní apá kan nínú òtítọ́, gbogbo wọn ni wọ́n ń ba òtítọ́ jẹ́ pé iṣẹ́ ìtọ́jú àtọ̀runwá Ọlọ́run ni ó mú kí àwọn ìṣẹ̀lẹ̀ ọjọ́ náà ṣẹ. Àwọn ẹ̀kọ́ ìdìtẹ̀ onírúurú wọ̀nyí jẹ́ ìkọlù Sátánì láti òde ìṣísẹ̀ náà sí òtítọ́, ṣùgbọ́n ó tún ṣiṣẹ́ láti ba òtítọ́ jẹ́ láti inú ìṣísẹ̀ náà pẹ̀lú. Ọ̀kan nínú àwọn ìkọlù inú wọ̀nyí dá lórí ìkọ̀sílẹ̀ Róòmù gẹ́gẹ́ bí kókó-ọrọ ìwé Joẹli.

We will consider that controversy in the next article.

A ó wo àríyànjiyàn yẹn nínú àpilẹ̀kọ tí ó tẹ̀lé.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Ọ̀rọ̀ Olúwa tí ó tọ Joẹli ọmọ Pétúẹli wá. Ẹ gbọ́ èyí, ẹ̀yin àgbàlagbà, kí ẹ sì tẹ́tí sí i, gbogbo ẹ̀yin olùgbé ilẹ̀ náà. Ǹjẹ́ irú èyí ti ṣẹlẹ̀ ní ọjọ́ ayé yín, tàbí ní ọjọ́ àwọn baba yín pàápàá? Ẹ sọ ọ́ fún àwọn ọmọ yín, kí àwọn ọmọ yín sì sọ ọ́ fún àwọn ọmọ wọn, àti àwọn ọmọ wọn fún ìran mìíràn. Èyí tí eṣú àkọ́kọ́ fi sílẹ̀ ni eṣú jẹ; èyí tí eṣú fi sílẹ̀ ni kokoro apanirun jẹ; èyí tí kokoro apanirun fi sílẹ̀ ni caterpiller jẹ. Ẹ jí, ẹ̀yin ọ̀mùtípara, kí ẹ sì sọkún; ẹ ké, gbogbo ẹ̀yin ọlọ́mu wáìnì, nítorí ọtí wáìnì tuntun; nítorí a ti gé e kúrò ní ẹnu yín. Nítorí orílẹ̀-èdè kan ti gòkè wá sí ilẹ̀ mi, alágbára, tí kò sì níye; eyín rẹ̀ ni eyín kìnnìún, ó sì ní eyín àgbà gẹ́gẹ́ bí ti kìnnìún ńlá. Joẹli 1:1–6.

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