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# The Book of Daniel - Number Forty-Nine

Ìwé Dáníẹ́lì — Nọ́mbà Mẹ́rìnlélógójì

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Ṣíṣí Òtítọ́ Payá: Ẹkún Àárín Òru, Ipò Ìslámù, àti Ìlànà Ìdánwò Ikẹyìn ní Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Ìmúgbòòrò ìmọ̀ tí a mú jáde nígbà tí a tú ìran Odò Ulai sílẹ̀ ní ọdún 1798, mú ìlànà àdánwò kan jáde tí ó dé ibi gíga jùlọ rẹ̀ nínú ìṣipopada Igbe Àárín Òru ní ọdún 1844. Igbe Àárín Òru ti àwọn ọjọ́ ìkẹyìn, tí a ń tú sílẹ̀ báyìí, ni a ti ṣojú rẹ̀ nípasẹ̀ ìtàn náà, ó sì ní nínú rẹ̀ gan-an àwọn òtítọ́ àdánwò kan náà ti ìtàn náà, nítorí ìhìnrere Igbe Àárín Òru tí a ń tú sílẹ̀ báyìí jẹ́ ìmúpadàbọ̀ àwọn iyebíye Miller.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Àwọn òtítọ́ tí a gbà ní ọdún 1841, ‘42, ‘43, àti ‘44 ni a gbọ́dọ̀ ń kẹ́kọ̀ọ́ báyìí, kí a sì máa kéde wọn. Àwọn ìránṣẹ́ angẹli kìíní, kejì, àti kẹta ni a óò kéde ní ọjọ́ iwájú pẹ̀lú ohùn rara. A óò fi wọ́n hàn pẹ̀lú ìpinnu gidi àti nínú agbára Ẹ̀mí.” Manuscript Releases, volume 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Kókó-ọ̀rò pàtàkì nínú ìrántí àsọtẹ́lẹ̀ Ẹkún Òru ti àkókò wa ni ipa ti Islamu ti ègbé kẹta. Gbogbo ègbé mẹ́ta ti Islamu ni a ṣàfihàn lórí àwọn tábìlì méjèèjì ti Hábákúkù. Ìhìn iṣẹ́ Ẹkún Òru ti àwọn ọjọ́ ìkẹyìn bẹ̀rẹ̀ sí í tú ìdìdì rẹ̀ ní àkókò ìrẹ̀wẹ̀sì ọjọ́ kẹtàlá, oṣù keje, ọdún 2020, nígbà tí àkókò ìdúró ti àwọn ọjọ́ ìkẹyìn dé. Gẹ́gẹ́ bí ìhìn iṣẹ́ Ẹkún Òru nínú ìtàn àwọn Millerite, bẹ́ẹ̀ ni ìhìn iṣẹ́ àwọn ọjọ́ ìkẹyìn ń dàgbà ní ìlọsíwájú títí yóò fi dé ibi tí àpéjọ ibùdó Exeter ṣojú. Ní àyè yẹn, àwọn wúńdíá yálà ní òróró, tàbí wọn kò ní í.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Ìkéde ègbé tí Aísáyà sọ lé àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn Jerusalẹmu, fi hàn pé ìran náà ti di sí àwọn ọ̀mùtí Efraimu bí ìwé tí a dì mọ́. Nínú ẹsẹ̀ Aísáyà náà, iṣẹ́ yíyí àmì Sátánì padà sí àmì ti Ọlọ́run, gẹ́gẹ́ bí a ti ṣe é nínú ìtàn Adventism, ni a ó kà sí amọ̀ amọ̀kòkò. Iṣẹ́ náà ni fífi ìtumọ̀ “ojoojúmọ́” múlẹ̀ gẹ́gẹ́ bí àmì Kristi, nígbà tí ó jẹ́ àmì Sátánì. Nígbà tí Dáníẹ́lì lo ọ̀rọ̀ náà “tamid” gẹ́gẹ́ bí àmì ẹ̀sìn kèfèrí, ó yàn ọ̀rọ̀ náà fún ète àmì kan, nítorí ọ̀rọ̀ náà túmọ̀ sí “àìdákẹ́”.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Àwọn agbára mẹ́ta wà tí ń darí ayé lọ sí Armageddon, àkọ́kọ́ nínú àwọn agbára mẹ́tẹ̀ẹ̀ta náà sì ni dragoni náà (ẹ̀sìn àwọn keferi). Dragoni náà bẹ̀rẹ̀ ogun rẹ̀ sí Ọlọ́run ní ọ̀run. Dragoni náà ń bá ogun náà lọ títí dé òpin ẹgbẹ̀rún ọdún náà, nígbà tí a ó sì pa á run nígbẹ̀yìn.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Nígbà tí ẹgbẹ̀rún ọdún náà bá sì parí, a ó tú Sátánì kúrò nínú túbú rẹ̀, yóò sì jáde lọ láti tan àwọn orílẹ̀-èdè tí ń bẹ ní igun mẹ́rẹ̀ẹ̀rin ayé jẹ, Gọgu àti Mágọgu, láti kó wọn jọ sí ogun: iye wọn sì dàbí iyanrìn etí òkun. Wọ́n sì gòkè lọ lórí fífẹ̀ ayé, wọ́n sì yí ibùdó àwọn ẹni mímọ́ ká, àti ìlú àyànfẹ́ náà: iná sì sọ̀kalẹ̀ láti ọ̀dọ̀ Ọlọ́run láti ọ̀run wá, ó sì run wọn. A sì sọ èṣù tí ó tàn wọ́n jẹ sínú adágún iná àti imí-ọjọ, níbi tí ẹranko náà àti wòlíì èké náà wà, a ó sì máa jẹ wọn níyà lọ́sàn-án àti lóru títí láé àti láé. Ìfihàn 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Ẹranko náà (ìjọba póòpù) tí ó jẹ́ èkejì nínú agbára mẹ́tẹ̀ẹ̀ta tí ń darí ayé lọ sí Amágẹdónì, àti wòlíì èké náà (Orílẹ̀-Èdè Amẹ́ríkà) ẹni kẹta nínú agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí, àwọn méjèèjì farahàn nínú ìtàn lẹ́yìn ìtàn àgbélébùú, àti pé a pa àwọn méjèèjì run ní Ìbọ̀ Wíwá Kejì ti Kristi.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> A sì mú ẹranko náà, àti pẹ̀lú rẹ̀ ni wòlíì èké náà, ẹni tí ó ṣe àwọn iṣẹ́ àmì níwájú rẹ̀, èyí tí ó fi tan àwọn tí ó ti gba àmì ẹranko náà jẹ, àti àwọn tí ń bọ́rí fún àwòrán rẹ̀. A sọ àwọn méjèèjì wọ inú adágún iná tí ń jó pẹ̀lú imí-ọ̀fíìn láàyè. Ìfihàn 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Nígbà tí Dáníẹ́lì yan ọ̀rọ̀ Hébérù náà “àìdákẹ́” gẹ́gẹ́ bí àmì ìṣàpẹẹrẹ ẹ̀sìn keferi (Sátánì), ó yan ọ̀rọ̀ kan tí ó fi hàn pé Sátánì ni ẹni tí ó ti máa ń jagun sí Ọlọ́run láìdákẹ́. Àwọn agbára méjì yòókù jẹ́ aláṣiṣẹ́ nínú ogun wọn sí Ọlọ́run fún àwọn àkókò tí a ti pàtó sọ nìkan. Yíyan Dáníẹ́lì sí ọ̀rọ̀ náà “tamid” (àìdákẹ́) jẹ́ ní ìmọ̀ràn pátápátá, ó sì péye.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Bí ìtàn Aísáyà nípa ègbé lórí àwọn tí Olúwa da ẹ̀mí oorun jinlẹ̀ sí, tí ó sì pa ojú wọn mọ́, ṣe ń bá a lọ láti orí kẹ́tàdínlọ́gbọ̀n sí orí ọgbọ̀n, ó kọ̀wé pé:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

> Nísinsin yìí, lọ, kọ ọ́ síwájú wọn sórí tábìlì, kí o sì ṣàkọsílẹ̀ rẹ̀ sínú ìwé kan, kí ó lè wà fún àkókò tí ń bọ̀ títí láé àti láéláé: Nítorí èyí jẹ́ ènìyàn ọlọ̀tẹ̀, ọmọ èké, ọmọ tí kò fẹ́ gbọ́ òfin Olúwa: Tí ń sọ fún àwọn aríran pé, Ẹ má ṣe ríran; àti fún àwọn wòlíì pé, Ẹ má ṣe sọ ohun tí ó tọ́ fún wa ní àsọtẹ́lẹ̀, ẹ bá wa sọ ohun dídán, ẹ sọ ẹ̀tàn ní àsọtẹ́lẹ̀: Ẹ kúrò ní ọ̀nà, ẹ yà kúrò lójú ọ̀nà, ẹ mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò níwájú wa. Nítorí náà báyìí ni Ẹni Mímọ́ Ísírẹ́lì wí pé, Nítorí ẹ̀yin gàn ọ̀rọ̀ yìí, tí ẹ sì gbẹ́kẹ̀ lé ìninilára àti ìwà àìtọ́, tí ẹ sì fi ara yín lé e lórí: Nítorí náà ẹ̀ṣẹ̀ yìí yóò jẹ́ fún yín bí ìfojúdi tí ó ti ṣetán láti wó lulẹ̀, tí ó ń rú jáde nínú ògiri gíga kan, èyí tí ìwópalẹ̀ rẹ̀ yóò dé lójijì ní ìṣẹ́jú kan. Yóò sì fọ́ ọ́ bí fífọ ohun èlò amọ̀kòkò tí a fọ́ sí wẹ́wẹ́; kì yóò dá a sí: bẹ́ẹ̀ ni a kì yóò rí àjàkù kan nínú ìfọ́ rẹ̀ láti fi mú iná láti ojú iná, tàbí láti fi gbé omi jáde nínú kòtò. Nítorí báyìí ni Olúwa Ọlọ́run, Ẹni Mímọ́ Ísírẹ́lì, wí; Nínú ìpadàbọ̀ àti ìsinmi ni a ó fi gbà yín là; nínú ìdákẹ́jẹ́ àti nínú ìgbẹ́kẹ̀lé ni agbára yín yóò wà: ṣùgbọ́n ẹ̀yin kò fẹ́. Isaiah 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

“Àkọsílẹ̀” tí a kọ, ni àwọn àkọsílẹ̀ tí ó wà nínú Habakuku orí kejì, tí a ṣe kí àwọn tí ó bá ka wọn lè “sáré” kí wọ́n sì tan ìhìn náà kálẹ̀. “Ìwé” tí ó ṣe “àkíyèsí” “àkọsílẹ̀” náà ni Habakuku. “Àkọsílẹ̀” láti inú “ìwé” Habakuku, dúró fún ìlànà ìdánwò kan tí ń fi “àwọn ènìyàn ọlọ̀tẹ̀, àwọn ọmọ èké, àwọn ọmọ tí kì yóò gbọ́ òfin Oluwa” hàn. “Àwọn ènìyàn ọlọ̀tẹ̀” tí wọ́n kọ̀ láti “gbọ́,” ni àwọn tí ó wà nínú Jeremiah tí wọ́n kọ̀ láti gbọ́ ohun ìpè kàkàkí olùṣọ́.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Pẹ̀lú èyí, mo sì fi àwọn aláṣọ́ lórí yín, ní wíwí pé, Ẹ fetí sí ohùn ìpè. Ṣùgbọ́n wọ́n ní, Àwa kì yóò fetí sí i. Jeremiah 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Àwọn ọlọ̀tẹ̀ ni àwọn tí ó wà nínú ìtàn Isaiah, àti pẹ̀lú nínú ìtàn Kristi, tí kò fẹ́ gbọ́.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Dájúdájú ẹ óo máa gbọ́, ṣùgbọ́n ẹ kì yóò yé e; dájúdájú ẹ óo máa rí, ṣùgbọ́n ẹ kì yóò fojú mọ̀ ọ́. Mú ọkàn àwọn ènìyàn yìí sanra, kí o sì mú etí wọn wúwo, kí o sì pa ojú wọn dé; kí wọ́n má bà a fi ojú wọn ríran, kí wọ́n má bà a fi etí wọn gbọ́, kí wọ́n má bà a fi ọkàn wọn yé e, kí wọ́n sì yípadà, kí a sì mú wọn láradá. Isaiah 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Àwọn ọlọ̀tẹ̀ adití ti Isaiah lè “gbọ́,” ṣùgbọ́n wọn kò “gbọ́,” ìkọ̀sílẹ̀ wọn láti “gbọ́” sì fi hàn pé wọn “kò yé e.” Àwọn ẹni búburú Danieli ni, tí wọ́n sì tún jẹ́ àwọn wúńdíá aṣiwèrè ti Matteu, ni wọn kò lóye ìmúgbòòrò ìmọ̀ tí a ṣàpẹẹrẹ rẹ̀ lórí “tábìlì” tí a sì ṣe àkíyèsí rẹ̀ nínú “ìwé” Habakkuk. Bí àwọn ọlọ̀tẹ̀ adití Isaiah bá fẹ́ gbọ́, a lè yí wọn padà, a sì lè mú wọn láradá, ṣùgbọ́n ọkàn wọn ti sanra, nítorí náà wọn kò lè lóye ìránṣẹ́ Ẹkún Ọ̀gànjọ́ Òru. Jesu pèsè ẹlẹ́rìí kejì nípa àwọn ọlọ̀tẹ̀ adití náà.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Àwọn ọmọ-ẹ̀yìn sì wá, wọ́n sì wí fún un pé, Kí ló dé tí ìwọ fi ń bá wọn sọ̀rọ̀ nípa òwe? Ó sì dáhùn, ó wí fún wọn pé, Nítorí a ti fi fún yín láti mọ àwọn ohun ìjìnlẹ̀ ìjọba ọ̀run, ṣùgbọ́n fún wọn, a kò fi í fún wọn. Nítorí ẹni tí ó bá ní, a ó fi fún un, yóò sì ní ní ọ̀pọ̀lọpọ̀; ṣùgbọ́n ẹni tí kò bá ní, àní èyí tí ó ní náà ni a ó gbà kúrò lọ́dọ̀ rẹ̀. Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa òwe: nítorí pé bí wọ́n tilẹ̀ ń ríran, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́, bẹ́ẹ̀ ni wọn kì í yé wọn. Àsọtẹ́lẹ̀ Esaia sì ṣẹ nípa wọn, èyí tí ó wí pé, Ní gbígbọ́ ni ẹ̀yin yóò gbọ́, ẹ kò sì ní yé e; ní rírí ni ẹ̀yin yóò rí, ẹ kò sì ní fojú mọ̀ ọ́: nítorí ọkàn àwọn ènìyàn yìí ti di tútù, etí wọn sì ṣòro láti fi gbọ́, wọ́n sì ti pa ojú wọn; kí wọ́n má bà a fi ojú wọn rí, kí wọ́n má sì fi etí wọn gbọ́, kí wọ́n má sì fi ọkàn wọn yé e, kí wọ́n sì yípadà, kí n lè wo wọn sàn. Ṣùgbọ́n alábùkún ni ojú yín, nítorí wọ́n ń ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ènìyàn ti fẹ́ rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, wọn kò sì rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, wọn kò sì gbọ́ wọn. Matteu 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Àwọn ọlọ́gbọ́n ló ń lóye àṣírí àwọn òwe àpèjúwe, èyí tí í ṣe òtítọ́ tí a fi ìlà lé ìlà hàn. A bùkún fún àwọn ọlọ́gbọ́n nítorí wọ́n ń rí, wọ́n sì ń gbọ́; àwọn ọlọ́gbọ́n àti àwọn ẹni ìbùkún náà ni a ṣàpẹẹrẹ wọn méjèèjì nínú Dáníẹ́lì orí kejìlá. “Àwọn ọlọ́gbọ́n” ni àwọn tí ń lóye (pẹ̀lú ọkàn wọn) ìmúgbòòrò ìmọ̀, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “tábìlì” tí a ti ṣe àkíyèsí rẹ̀ nínú “ìwé” Hábákúkù, “àwọn ẹni ìbùkún” sì ni àwọn tí ń dúró dè.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sí ẹni búburú kankan tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Àti láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀, ọjọ́ ẹgbẹ̀rún kan ó lé igba méjì ó lé aadọrun-ún ni yóò wà. Alábùkún fún ẹni tí ó dúró tì, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan ó lé ọ̀ọ́dúnrún mẹ́ta ó lé márùn-ún-dín-lọ́gbọ̀n. Dáníẹ́lì 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Àwọn ọmọlẹ́yìn Miller lóye rẹ̀ dáadáa pé ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùndínlọ́gbọ̀n náà bẹ̀rẹ̀ nígbà tí a “mú ìbọ̀rìṣà kúrò” (“ìrúbọ ojoojúmọ́”), ní ọdún 508. A ṣe ìlérí ìbùkún fún àwọn tí wọ́n ń dúró de e ní ọdún 1843. Ọ̀rọ̀ náà “cometh” nínú àyọkà náà túmọ̀ sí “fọwọ́ kan.” Ọdún 1843 “fọwọ́ kan” ọdún 1844 nígbà tí ó parí. Nígbà tí ọdún 1843 parí, “àkókò ìdádúró” ti Habakuku dé, a sì kéde ìbùkún lórí àwọn tí wọ́n dúró gẹ́gẹ́ bí a ti pa á láṣẹ nínú “ìwé” tí ó ṣe àkíyèsí “àwọn tábìlì.” “Ìwé” Habakuku pa á láṣẹ fún àwọn ènìyàn láti “dúró” de ìran náà.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Dáníẹ́lì tọ́ka sí ìtàn ọdún 1798 (àkókò ìkẹyìn), nígbà tí a tú èdìdì ìwé rẹ̀ sílẹ̀, nígbà náà ni a sì mú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta jáde (a sọ di mímọ́, a sì ṣe di funfun, a sì dán wò). Ìlànà náà dé sí ìparí rẹ̀ nínú ìfarahàn ìtàn àṣírí ti àrá méje. Ìtàn àṣírí náà ni àmì-ọ̀nà òtítọ́ mẹ́ta, tí ìdààmú àkọ́kọ́, ìhìnrere Igbe Ọ̀gànjọ́ àti ìdààmú ńlá ń ṣojú fún. Ìbùkún dídé sí ìdààmú àkọ́kọ́ ń ṣojú fún ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ní òpin ìtàn 1798 títí dé 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Ìtàn ọdún 1798 títí dé ìdààmú ńlá ti 1844, jẹ́ àpẹẹrẹ ìtàn ọdún 1989 títí dé òfin Ọjọ́ Àìkú tí ó súnmọ́ dé. Ìbùkún kan ni a ti ṣèlérí fún àwọn tí ń dúró de ìran náà, tí ó bẹ̀rẹ̀ sí í fà pẹ́ ní ìdààmú àkọ́kọ́. “Àwọn ọlọ́gbọ́n” nínú Danieli orí kejìlá ni àwọn tí a “bù kún,” tí wọ́n sì “ń dúró.” Àwọn ènìyàn búburú ni àwọn tí kì í “gbọ́” pẹ̀lú ọkàn wọn, tí wọn kì í sì “rí.” Gbogbo ìrírí ìṣísẹ̀ Millerite ni a ṣàkópọ̀ sínú àwọn ẹsẹ̀ mẹ́rin Danieli, àti pé àwọn ẹsẹ̀ wọ̀nyí pẹ̀lú ń ṣàfihàn ìtàn ìdìdì àwọn ẹgbẹ̀rún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Ìtàn mímọ́ tí a ṣàfihàn nínú àwọn ẹsẹ̀ mẹ́rin wọ̀nyí dá lórí òye ìbísí ìmọ̀ tí a ṣàpẹẹrẹ lórí àwọn tábìlì Hábákúkù, àti ìbísí ìmọ̀ tí Jésù tọ́ka sí bí Ó ti ń kọ́ni nípasẹ̀ ọ̀nà ìlà lórí ìlà. Ó gbé àkàwé kalẹ̀ léyìn àkàwé, kí Ó lè ṣàlàyé ohun ìjìnlẹ̀ àsọtẹ́lẹ̀ fún “àwọn ọlọ́gbọ́n.” “Àwọn búburú” nínú Dáníẹ́lì méjìlá kò lóye, àti nínú 2 Tessalonika, orí kejì, àìlóye wọn ni a ṣàfihàn gẹ́gẹ́ bí ìkórìíra òtítọ́, èyí tí ó mú ìtànjẹ líle wá. Òtítọ́ tí àwọn búburú kò fẹ́ràn nínú lẹ́tà Pọ́ọ̀lù ni “ẹbọ ìgbà gbogbo,” àti nínú àwọn ẹsẹ̀ mẹ́rin Dáníẹ́lì, òtítọ́ àsọtẹ́lẹ̀ tí a fi pàtó mọ̀ ni “ẹbọ ìgbà gbogbo.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Jésù sọ fún àwọn ọmọ-ẹ̀yìn náà pé a bùkún fún wọn, nípa bẹ́ẹ̀ sì ni ó fi ń fi wọ́n wé àwọn tí ó wà nínú Isaiah tí wọ́n kọ̀ láti rí àti láti gbọ́, kí wọ́n lè yípadà. Àwọn tí a bùkún fún nínú Danieli orí kejìlá ni àwọn tí ń dúró. Àwọn ẹsẹ̀ mẹ́rin nínú Danieli orí kejìlá, àti pẹ̀lú ìmúṣẹ àwọn ẹsẹ̀ wọ̀nyí nínú ìtàn àwọn Millerite, àti pẹ̀lú ìyàtọ̀ Isaiah sí ẹgbẹ́ kan tí ó kọ̀ láti gbọ́ àti láti rí, àti pẹ̀lú ìyàtọ̀ kan náà gan-an láàárín ẹgbẹ́ méjèèjì láti ọ̀dọ̀ Kristi, gbogbo wọn ń tọ́ka síwájú sí ìtàn ìkọ̀kọ̀ ti àrá méje tí ó dé ní July 18, 2020. Ìlànà ìdánwò ìkẹyìn nínú ìtàn Millerite tí ó bẹ̀rẹ̀ ní ìbànújẹ àkọ́kọ́ ni a tún ń ṣe báyìí. Àwọn kan yóò rí, àwọn mìíràn sì yóò kọ̀ láti rí.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìránṣẹ́ ọ̀rọ̀ tí a fi fúnni láti ọdún 1840–1844 ni a gbọ́dọ̀ mú ní agbára báyìí, nítorí ọ̀pọ̀ ènìyàn ni wọ́n ti pàdánù ìtọ́nisọ́nà wọn. Àwọn ìránṣẹ́ ọ̀rọ̀ náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi sọ pé, ‘Ibùkún ni fún ojú yín, nítorí wọ́n ń ríran; àti fún etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín, pé ọ̀pọ̀ wòlíì àti olódodo ènìyàn ti fẹ́ràn láti rí àwọn ohun wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn ohun wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Ibùkún ni fún àwọn ojú tí wọ́n rí àwọn ohun tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A fi ọ̀rọ̀ náà fúnni. Kò sì yẹ kí ìdádúró kankan wà nínú pípapadà ọ̀rọ̀ náà, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ jẹ́ kí a ṣe é. Iṣẹ́ ńlá kan ni a ó ṣe ní àkókò kúkúrú. Láìpẹ́, nípa ìpèníjà Ọlọ́run, a ó fi ọ̀rọ̀ kan hàn tí yóò pọ̀ sí i di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

Àwọn áńgẹ́lì ni wọ́n darí William Miller láti lóye pé “ojoojúmọ́,” jẹ́ ààmì Romu keferi. Sister White jẹ́rìí tààrà pé ó tọ́ nínú ìmọ̀ yẹn. Ìmọ̀ yẹn tí a ṣàfihàn lórí “àwọn tábìlì” tí a mẹ́nu kàn nínú “ìwé” Hábákúkù, jẹ́ “fún àkókò tí ń bọ̀.” Ìyísílẹ̀ “ìwé” yẹn fi “àwọn ọmọ ọlọ̀tẹ̀, irọ́” hàn. “Àwọn ọmọ” jẹ́ ààmì ìran ìkẹyìn, nítorí náà “àkókò tí ń bọ̀,” nínú ẹsẹ̀ Isaiah, ni a sàmì sí ní pàtó gẹ́gẹ́ bí àwọn ọjọ́ ìkẹyìn ìdájọ́ ìwádìí.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Aísáyà sọ pé àwọn “ọmọ irọ́” yóò kọ ìránṣẹ́ àsọtẹ́lẹ̀ tí a ṣàfihàn lórí “tábìlì” tí a sì ṣe àkíyèsí rẹ̀ nínú “ìwé,” nítorí wọ́n wí “fún àwọn aríran pé, Ẹ má ṣe ríran; àti fún àwọn wòlíì pé, Ẹ má ṣe sọ ohun tí ó tọ́ fún wa ní àsọtẹ́lẹ̀, ẹ sọ ohun dídán fún wa, ẹ sọ ẹ̀tàn ní àsọtẹ́lẹ̀.” Ní ọdún 1863, Àdífẹ́ntísì Láòdíkéà bẹ̀rẹ̀ ìlànà kan tí ó ń lágbára sí i ní fífi ìbéèrè àwọn ọmọ irọ́ ṣẹ. Aísáyà ṣàpẹẹrẹ iṣẹ́ náà gẹ́gẹ́ bí ìkọ̀sílẹ̀ àwọn ọ̀nà àtijọ́ ti àwọn ìpìlẹ̀ Míláráìtì, nítorí wọ́n wí pé, “Ẹ yọ kúrò ní ọ̀nà, ẹ yà kúrò lójú ipa ọ̀nà, ẹ mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò níwájú wa.” Ọ̀nà náà, tí í ṣe ọ̀nà náà gan-an, ni àwọn ọ̀nà àtijọ́ ti Jeremáyà.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè nípa àwọn ipa-ọ̀nà àtijọ́, ibi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, A kì yóò rìn nínú rẹ̀. Jeremiah 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Ìkọ̀sílẹ̀ àwọn “ọmọ èké” sí “àwọn ọ̀nà àtijọ́” Jeremáyà jẹ́ ìkọ̀sílẹ̀ sí ìhìnrere Ẹkún Àárín Òru, níbi tí “ìsinmi” wà, èyí tí ó tún jẹ́ “ìsinmi àti ìtura” náà tí wọn kò fẹ́ gbọ́ nínú Isaiah, tí ó sì tún jẹ́ ìtura ìhìnrere òjò ìkẹyìn. Ìhìnrere náà ni ìhìnrere Ẹkún Àárín Òru tí a ṣojú rẹ̀ nínú ìtàn àwọn Míllẹ́ráìtì, tí a sì fi àpẹẹrẹ hàn lórí “àwọn tábìlì” tí a mẹ́nuba nínú “ìwé” kan. Ìkọ̀sílẹ̀ àwọn ọmọ èké sí ìhìnrere Ẹkún Àárín Òru ni a ṣojú rẹ̀ nípasẹ̀ ìfẹ́ wọn láti “mú kí Ẹni Mímọ́ Ísírẹ́lì dákẹ́ kúrò níwájú” wọn. Ìran àkọ́kọ́ Ellen White, èyí tí Alpha àti Omega yóò dájú pé wọn yóò lò láti ṣojú òpin, ń fi ọ̀nà àwọn olódodo hàn, ó ń samisi ìmọ́lẹ̀ ní ìbẹ̀rẹ̀ rẹ̀, àti ẹni tí í ṣe olùdarí “àwọn ọlọ́gbọ́n” dé òpin ọ̀nà náà.

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

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

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

> “Bí wọ́n bá pa ojú wọn mọ́ sórí Jésù, ẹni tí ó wà níwájú wọn gan-an, tí ó sì ń darí wọn lọ sí ìlú náà, wọ́n wà ní ààbò. Ṣùgbọ́n láìpẹ́, àwọn kan bẹ̀rẹ̀ sí í rẹ̀wẹ̀sì, wọ́n sì wí pé ìlú náà ṣì jìnnà gan-an, àti pé wọ́n ti retí pé àwọn ìbá ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fi agbára ọ̀tún Rẹ̀ tí ó kún fún ògo gbé sókè láti fún wọn ní ìgboyà, àti láti apá Rẹ̀ ni ìmọ́lẹ̀ kan ti jáde tí ó ń yí lórí ẹgbẹ́ advent, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìfọ̀kànbalẹ̀ sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti mú wọn jáde dé ibi jíjìnà bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù àfojúsùn náà àti Jésù lójú, wọ́n sì ṣubú kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Ó jẹ́ ìmọ́lẹ̀ Igbe Ọ̀ganjọ ní ìbẹ̀rẹ̀ àti ní òpin. Jésù (Ẹni Mímọ́ Ísírẹ́lì) ni ẹni tí wọ́n fẹ́ kí ó dáwọ́ jíjẹ́ ní iwájú wọn dúró. Ìmọ́lẹ̀ láti apá ọ̀tún ológo Jésù ni ìmọ́lẹ̀ Igbe Ọ̀ganjọ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí “àwọn tábìlì” tí a mẹ́nu kàn nínú “ìwé” náà. Ìkọ̀sílẹ̀ àwọn “ọmọ irọ́” sí ìránṣẹ́ Igbe Ọ̀ganjọ ti Kristi, àti sí ọ̀nà tí wọ́n ní láti rìn lórí rẹ̀, mú ìdájọ́ Ọlọ́run wá sórí wọn bí wọ́n ṣe ṣubú kúrò lórí ọ̀nà náà. “Ògiri gíga” tí a fọ́ lójijì ni “ògiri” ìyapa ìjọ àti ìpínlẹ̀ tí a parun ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìdájọ́ náà ń bọ̀ “lójijì ní ìsẹ́jú kan náà,” yóò sì jẹ́ “bí ìfọ́núkún àgò amọ̀kòkò tí a fọ́ sí wẹ́wẹ́.” Òun ni ìdájọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú yíyí àmì Satani ti “ti ojoojúmọ́” padà sórí, àti pípè é mọ̀ gẹ́gẹ́ bí àmì Kristi.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Lóòótọ́, yíyí tí ẹ ń yí nǹkan padà sí ìsàlẹ̀ yóò jẹ́ kíkà sí bí amọ̀ amọ̀kòkò: nítorí iṣẹ́ náà ha lè sọ nípa ẹni tí ó dá a pé, Òun kò dá mi? tàbí ohun tí a mọ̀ nǹkan rẹ̀ ha lè sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye? Isaiah 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Ẹbọ ojoojúmọ́” ni òtítọ́ àsọtẹ́lẹ̀ tí ń so àwọn ẹsẹ mẹ́rin inú Dáníẹ́lì orí kejìlá pọ̀, tí ó ń fi ìyàtọ̀ tó wà láàárín àwọn ẹni búburú àti àwọn ọlọ́gbọ́n hàn. “Ẹbọ ojoojúmọ́” ni òtítọ́ tí àwọn tí ń gba ìtanrànṣẹ́ alágbára nínú 2 Tẹsalóníkà kórìíra. “Ẹbọ ojoojúmọ́” dúró fún ìfẹ́kúfẹ̀ẹ́ àwọn “ọmọ irọ́” láti mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò ní ọ̀nà wọn. A sì ṣàpẹẹrẹ ìjìyà wọn nípa fífọ ohun èlò amọ̀ amọ̀kòkò; ohun tí ó sì kù jẹ́ àpèjúwe ipò ìparun àwọn wúńdíá aṣiwèrè, nítorí pẹ̀lú àwọn àpá tí ó fọ́ tí ó sì ṣẹ́ kù nínú ohun èlò amọ̀ amọ̀kòkò tí a fọ́ yẹn, “a kì yóò rí” “apá kan láti fi gbé iná jáde láti inú ààrò, tàbí láti fi fa omi jáde nínú ihò.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

“Ìná” àti “omi” méjèèjì jẹ́ àmì ti Ẹ̀mí Mímọ́, gẹ́gẹ́ bí òróró náà ṣe rí nínú àkàwé àwọn wúńdíá mẹ́wàá. Nígbà tí Ẹkún Òru Àárín bá dé lójijì ní ìṣẹ́jú kan, gẹ́gẹ́ bí ó ti ṣe ní ìpàdé àgọ́ Exeter ní Oṣù Kẹjọ ọdún 1844, yóò ṣeé ṣe kó má ṣee ṣe fún “àwọn ọmọ irọ́” láti rí òróró kankan (omi tàbí ìná). A pè wọ́n láti “padà” lẹ́yìn ìdààmú àkọ́kọ́ gẹ́gẹ́ bí Jeremiah ti ṣe, ṣùgbọ́n wọ́n kọ̀.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, OLúwa Ọlọ́run àwọn ọmọ-ogun. Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́gàn, bẹ́ẹ̀ ni n kò yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ ti gbogbo ìgbà, tí ọgbẹ́ mi kò sì lè ṣe ìwòsàn, tí ó kọ̀ láti wò sàn? Ṣé ìwọ yóò ha jẹ́ sí mi gẹ́gẹ́ bí èké pátápátá, àti bí omi tí ń kùnà? Nítorí náà, báyìí ni OLúwa wí, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì sọ ọ di ògiri idẹ olódi fún àwọn ènìyàn yìí: wọn yóò sì bá ọ jagun, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ là àti láti tú ọ sílẹ̀, ni OLúwa wí. Èmi yóò sì gbà ọ jáde kúrò lọ́wọ́ ẹni búburú, èmi yóò sì rà ọ padà kúrò lọ́wọ́ ẹni ẹ̀rù. Jeremiah 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Jeremiah dúró fún àwọn tí wọ́n padà lẹ́yìn ìdààmú àkọ́kọ́. Àwọn tí wọ́n wọ inú iṣẹ́ yíya “ẹni iyebíye kúrò lọ́dọ̀ ẹni àìníyelórí,” kí wọ́n lè “dúró níwájú” Olúwa, kí wọ́n sì jẹ́ “ẹnu” Olúwa. Àwọn náà ni a ṣojú fún nípasẹ̀ Daniẹli nínú orí kẹsàn-án, gẹ́gẹ́ bí àwọn tí ń lóye ipò ìtúká wọn, tí wọ́n sì tẹ̀lé e pẹ̀lú àdúrà Lefitiku mẹ́rìndínlọ́gbọ̀n. Àwọn náà ni a tún ṣojú fún nípasẹ̀ àwọn olùṣọ́ Daniẹli, Jeremiah àti Habakkuk, tí a fi wé “àwọn ọmọ èké” ní ìyàtọ̀. “Àwọn ọmọ èké” náà ni “Ẹni Mímọ́ Ísráẹ́lì” pè pẹ̀lú, nígbà tí Ó wí pé, “ní yíyípadà àti ìsinmi ni a ó fi gbà yín là; nínú ìdákẹ́jẹ́ àti nínú ìgbẹ́kẹ̀lé ni agbára yín yóò wà: ṣùgbọ́n ẹ̀yin kò fẹ́.”

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Àwọn iyebíye Miller ni àwọn òtítọ́ tí a ṣàfihàn lórí àwọn tábìlì Hábákùkù, tí ń ṣojú ìdánwò ìhìn Ìkéde Àárín Òru, èyí tí ń mú àwọ̀n olùjọsìn méjì jáde. Àmì ìṣọ̀tẹ̀ tí a fi hàn sí àwọn iyebíye wọ̀nyí ni “ìgbà gbogbo.” Miller péye nínú òye rẹ̀ nípa “ìgbà gbogbo,” ṣùgbọ́n òye rẹ̀ ní ààlà nípasẹ̀ ìtàn-àyé tí ó gbé nínú rẹ̀, àti àwọn iyebíye tí ó ti mọ̀ọ́ fi lélẹ̀ lórí tábìlì ní àárín yàrá rẹ̀, wọ́n ti ń tàn ní ìmọ́lẹ̀ tó pọ̀ sí i ní ìgbà mẹ́wàá ju bí wọ́n ti rí nígbà tí Miller kọ́kọ́ fi wọ́n lélẹ̀ lórí tábìlì rẹ̀. Wọ́n wà nísinsìnyí nínú àpótí ìṣúra kan tí ó tóbi sí i, nítorí àpótí ìṣúra náà kò tún ṣojú Bíbélì nìkan mọ́ bí ó ti ṣe ní àkókò Miller, ṣùgbọ́n nísinsìnyí ó ń ṣojú Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ni ń mú ìmọ́lẹ̀ ìdánwò jáde ní àwọn ọjọ́ ìkẹyìn, àti àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ni ó di pápá ogun pàtàkì kan ní àwọn ọjọ́ ìkẹyìn. Miller rí ogun náà, nítorí nínú àlá rẹ̀ wọ́n mú àpótí ìsìnkú rẹ̀ (Bíbélì), wọ́n sì fà á yà. Johanu, ẹni tí ó dúró fún “àwọn ọlọ́gbọ́n” ní àwọn ọjọ́ ìkẹyìn, “wà ní erékùsù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jésù Kristi.” Wọ́n ń ṣe inúnibíni sí Johanu nítorí gbígbà rẹ̀ gbọ́ ìránṣẹ́ ti Bíbélì àti ti àwọn ìkọ̀wé Ellen White.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

A ó máa tẹ̀síwájú nínú ìṣàgbéyẹ̀wò àwọn òtítọ́ tí a ṣojú fún nípasẹ̀ ìran Odò Ulai, tí a tú sílẹ̀ ní 1798, nínú àpilẹ̀kọ tí ó kàn.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “A kò ní ní ohun kankan láti bẹ̀rù nípa ọjọ́ ọ̀la, bí kò ṣe bí a bá gbàgbé ọ̀nà tí Olúwa ti darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ìgbésí ayé wa tí ó ti kọjá.” Life Sketches, 196.

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