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# The Revelation of Jesus Christ - Number Fifteen

Ìfihàn Jésù Krísti — Nọ́mbà Mẹ́ẹ̀ẹ́dógún

The Seventh Seal and the Unsealing of Prophetic Truth

Èdì Keje àti Ìṣípayá Òtítọ́ Àsọtẹ́lẹ̀

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Nígbà tí ó sì ṣí èdìdì keje, ìdákẹ́jẹ̀ sì wà ní ọ̀run fún bí ìwọ̀n ìdají wákàtí kan. Mo sì rí àwọn áńgẹ́lì méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ipè méje fún wọn. Áńgẹ́lì mìíràn sì wá, ó dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó ní àwo tùràrí wúrà; a sì fi ọ̀pọ̀lọpọ̀ tùràrí fún un, kí ó lè fi í rúbọ pọ̀ mọ́ àdúrà gbogbo àwọn ènìyàn mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́. Èéfín tùràrí náà sì, tí ó ti ọwọ́ áńgẹ́lì náà pẹ̀lú àdúrà àwọn ènìyàn mímọ́, gòkè lọ síwájú Ọlọ́run. Áńgẹ́lì náà sì mú àwo tùràrí náà, ó fi iná pẹpẹ kún un, ó sì sọ ọ́ sórí ilẹ̀ ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìmìtìtì ilẹ̀. Ìfihàn 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

A ń sọ̀rọ̀ nípa ìtújáde iná mímọ́ láti inú ibi mímọ́ ti ọ̀run, ní àkókò ìtàn náà tí Orílẹ̀-èdè Amẹ́ríkà yóò mú iná àìmọ́ sọ̀kalẹ̀ láti ọ̀run kìíní. Ìfihàn ohun tí àwọn àrá méje sọ nínú Ìfihàn orí kẹwàá, ni a ní kí a fi èdìdì dì í títí di ìgbà díẹ̀ ṣáájú kí àkókò ìdánwò tó parí. A tún ṣàpẹẹrẹ àkókò ìdánwò bí ẹni pé ó ti fẹ́rẹ̀ẹ́ parí nígbà tí a ṣí èdìdì keje.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, Má ṣe dí èdìdì mọ́ àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí: nítorí àkókò náà ti sún mọ́lé. Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Ìṣípayá èdìdì keje ń ṣẹlẹ̀ bí àwọn angẹli méje ṣe ń múra sílẹ̀ láti fún ìpè náà.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Àwọn áńgẹ́lì méje náà tí wọ́n ní ìpè méje náà sì pèsè ara wọn láti fọn wọn. Ìṣípayá 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Nígbà tí àkókò ìdánwò bá ti parí, “kò sí ẹni kankan” tí yóò “lè wọ inú tẹ́ńpìlì náà,” nítorí pé ìpẹ̀bẹ̀ Kristi fún ẹ̀ṣẹ̀ àwọn ènìyàn ti dópin. Àkókò ìdánwò ti parí, a sì pàṣẹ fún àwọn angẹli méje láti da àwọn ago ìbínú Ọlọ́run náà sílẹ̀.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> A sì kún inú tẹ́ńpìlì náà fún ẹfin láti inú ògo Ọlọ́run àti láti inú agbára rẹ̀; kò sì sí ẹnikẹ́ni tí ó lè wọ inú tẹ́ńpìlì náà, títí àwọn àjàkálẹ̀ àrùn méje ti àwọn áńgẹ́lì méje náà fi parí. Mo sì gbọ́ ohùn ńlá kan láti inú tẹ́ńpìlì náà tí ń sọ fún àwọn áńgẹ́lì méje náà pé, Ẹ lọ ní ọ̀nà yín, kí ẹ sì tú àwọn ife ìbínú Ọlọ́run jáde sórí ilẹ̀ ayé. Ìfihàn 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Kò sí àmì kankan pé àwọn áńgẹ́lì méje tí ń fún ìpè méje ní ìwé Ìfihàn orí kẹ́sàn-án sí kẹ́tàlá yàtọ̀ sí àwọn áńgẹ́lì méje tí ń da àwọn àjàkálẹ̀-àrùn méje ìkẹyìn náà sílẹ̀. Ní òdì kejì, àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ìdájọ́ tí a ṣojú wọn nípasẹ̀ àwọn ìpè méje náà, bá ibi tí ó ti wà àti ipa àwọn àwo méje ìbínú Ọlọ́run mu ní orí kẹrìndínlógún. Gẹ́gẹ́ bí ìsopọ̀ tí ó túbọ̀ ṣe tán mọ́rán, a pè àwọn ìdájọ́ ìpè náà ní tààrà pé wọ́n jẹ́ àjàkálẹ̀-àrùn.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Àwọn ènìyàn yòókù tí a kò fi àwọn àjàkálẹ̀-àrùn wọ̀nyí pa, síbẹ̀ wọn kò ronú pìwà dà kúrò nínú iṣẹ́ ọwọ́ wọn, kí wọn má bàa jọ́sìn àwọn ẹ̀mí èṣù, àti àwọn òrìṣà wúrà, àti fàdákà, àti idẹ, àti òkúta, àti igi: àwọn tí wọn kò lè ríran, tàbí gbọ́, tàbí rìn. Ìfihàn 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Ìṣípayá èdìdì keje ni a fi dá kalẹ̀ lọ́ọ̀mọ̀ọ́mọ̀ nínú àyíká ìsúnmọ́ ìparí àkókò àánú. Èdìdì keje dúró gẹ́gẹ́ bí ẹlẹ́rìí kejì sí ohun tí àwọn àrá meje náà “sọ,” èyí tí a kọ̀ láṣẹ fún Johanu àti Pọ́ọ̀lù láti kọ.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Ó sì ké pè pẹ̀lú ohùn ńlá, gẹ́gẹ́ bí kìnnìún tí ń ké ramúramù; nígbà tí ó sì ké pè, ààrá méje sọ ohùn wọn jáde. Nígbà tí ààrá méje náà sì ti sọ ohùn wọn jáde, mo fẹ́rẹ̀ kọ ọ́ sílẹ̀; mo sì gbọ́ ohùn kan láti ọ̀run wá, tí ó ń wí fún mi pé, Di ohun tí ààrá méje náà sọ mọ́lẹ̀, má sì ṣe kọ wọn sílẹ̀. Ìfihàn 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Ohun tí àwọn àrá méje náà “sọ jáde” ni a dì í mọ́, àti nínú orí kejìlélógún, àsọtẹ́lẹ̀ tí a ti dì í mọ́ nínú ìwé Ìfihàn náà ni a ó tú sílẹ̀, àti gẹ́gẹ́ bí ó ti rí pẹ̀lú èdìdì keje, a ó tú un sílẹ̀ ní kété ṣáájú kí àkókò ìdánwò tó parí.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Arábìnrin White fi hàn pé fífi èdìdì dì ohun tí àrá méje náà “sọ” dúró jẹ́ ìṣe kan náà ti Kìnìún ẹ̀yà Júdà ṣe, gẹ́gẹ́ bí ìgbà tí Ó pa àṣẹ fún Dáníẹ́lì láti dì ìwé rẹ̀ mọ́lẹ̀ títí di àkókò òpin. Ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, àti nínú Ìfihàn a ṣàfihàn Jésù gẹ́gẹ́ bí Kìnìún ẹ̀yà Júdà nígbà tí Ó tú èdìdì ìwé tí a fi èdìdì méje dì; nítorí náà, Kìnìún ẹ̀yà Júdà ni Ẹni náà pẹ̀lú tí ó pa àṣẹ fún Dáníẹ́lì láti dì ìwé rẹ̀ mọ́lẹ̀ títí di àkókò òpin. Kìnìún ẹ̀yà Júdà ni Ẹni tí ń dì, tí ó sì ń tú èdìdì Ọ̀rọ̀ Rẹ̀, nítorí Òun ni Ọ̀rọ̀ náà.

> “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.’” 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 pé: ‘Di àwọn nǹkan wọ̀nyí tí àwọn àrá méje náà sọ mọ́lẹ̀.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Àwọn ẹ̀rí inú ìwé Dáníẹ́lì àti Ìfihàn fi hàn pé ṣíṣí èdìdì keje jẹ́ ẹlẹ́rìí kejì sí ṣíṣí ohun tí ààrá méje sọ. Mejeeji, ṣíṣí ìwé Dáníẹ́lì àti ṣíṣí ìwé tí a fi èdìdì méje dì, fi hàn pé àwọn òtítọ́ tí a ń ṣípayá nígbà tí a bá tú ìdì ìránṣẹ́ àsọtẹ́lẹ̀ kan, jẹ́ ohun tí ó ń tẹ̀síwájú ní ìwà rẹ̀. Ìdí nìyí tí ìwé Dáníẹ́lì fi tọ́ka sí i gẹ́gẹ́ bí ìmúpọ̀ sí i nínú ìmọ̀, tí ìwé Ìfihàn sì fi ṣàfihàn án gẹ́gẹ́ bí yíyọ èdìdì kan kúrò lẹ́yìn èkejì.

It is a light that grows brighter and brighter unto the perfect day.

Ó jẹ́ ìmọ́lẹ̀ tí ń tàn sí i tí ó sì ń túbọ̀ mọ́lẹ̀ sí i títí dé ọjọ́ pípé.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ṣùgbọ́n ọ̀nà àwọn olódodo dàbí ìmọ́lẹ̀ tí ń tàn, tí ń tan sí i gidigidi títí di ọjọ́ pípé. Òwe 4:18.

When “truth” is unsealed, it is progressive.

Nígbà tí a bá ṣí “òtítọ́” sílẹ̀, ó máa ń hàn ní ìlọsíwájú díẹ̀díẹ̀.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Bí ó bá jẹ́ pé ó ṣe pàtàkì fún àwọn ènìyàn Ọlọ́run ìgbà àtijọ́ láti máa rántí ní ọ̀pọ̀ ìgbà bí Ó ti bá wọn lò ní inú àánú àti ìdájọ́, nínú ìmọ̀ràn àti ìbáwí, ó ṣe pàtàkì bákan náà pé kí a máa ronú jinlẹ̀ lórí àwọn òtítọ́ tí a fi lé wa lọ́wọ́ nínú Ọ̀rọ̀ Rẹ̀,—àwọn òtítọ́ tí, bí a bá fetí sí wọn, yóò darí wa sí ìrẹ̀lẹ̀ àti ìtẹríba, àti sí ìgbọ́ràn sí Ọlọ́run. Nípa òtítọ́ ni a ó fi yà wá sí mímọ́. Ọ̀rọ̀ Ọlọ́run ń gbé àwọn òtítọ́ àkànṣe kalẹ̀ fún gbogbo ìgbà ayé. Bí Ọlọ́run ti bá àwọn ènìyàn Rẹ̀ lò ní ìgbà àtijọ́ yẹ kí ó gba àkíyèsí wa pẹ̀lú ìṣọ́ra. A yẹ kí a kọ́ àwọn ẹ̀kọ́ tí a ṣe ètò wọn láti kọ́ wa. Ṣùgbọ́n a kò gbọdọ̀ ní ìtẹ́lọ́rùn pẹ̀lú wọn nìkan. Ọlọ́run ń darí àwọn ènìyàn Rẹ̀ jáde ní ìgbésẹ̀ ní ìgbésẹ̀. Òtítọ́ ń tẹ̀ síwájú. Olùwá-òtítọ́ tí ó fi tọkàntọkàn wá a yóò máa gba ìmọ́lẹ̀ láti ọ̀run ní ìgbà gbogbo. “Kí ni òtítọ́?” yẹ kí ó máa jẹ́ ìbéèrè wa ní gbogbo ìgbà.” Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Ní òpin oṣù Keje, ọdún 2023, Ìfihàn Jésù Kristi bẹ̀rẹ̀ sí í tú sílẹ̀.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú èdìdì keje àti pẹ̀lú àwọn ohùn àròkò àwọn àrá méje, Ìṣípayá Jesu Kristi ni a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Ó ń pèsè ẹlẹ́rìí kẹta fún ìhìn kan náà tí a ṣàfihàn nípasẹ̀ yíyọ èdìdì keje kúrò, àti àwọn àrá méje. Àwọn àfihàn mẹ́tẹ̀ẹ̀ta wọ̀nyí nínú ìwé Ìṣípayá jẹ́ ẹlẹ́rìí mẹ́ta tí wọ́n darapọ̀ láti dá ìhìn Ìṣípayá Jesu Kristi náà sílẹ̀. Ìtúsílẹ̀ àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí ń lọ ní ìlọsíwájú. Àwọn ipa rẹ̀ náà sì ń lọ ní ìlọsíwájú.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “Ìgbọràn sí òfin Ọlọ́run ni ìsọdimímọ́. Ọ̀pọ̀ ènìyàn ni wọ́n ní àwọn èrò tí kò tọ́ nípa iṣẹ́ yìí nínú ọkàn, ṣùgbọ́n Jésù gbàdúrà kí a sọ àwọn ọmọ-ẹ̀yìn Rẹ̀ di mímọ́ nípasẹ̀ òtítọ́, ó sì fi kún un pé, ‘Ọ̀rọ̀ Rẹ ni òtítọ́’ (Jòhánù 17:17). Ìsọdimímọ́ kì í ṣe iṣẹ́ àkókò kan ṣoṣo, bí kò ṣe iṣẹ́ tí ń tẹ̀síwájú, gẹ́gẹ́ bí ìgbọràn ṣe jẹ́ ohun tí ń bá a lọ láìdáwọ́. Ní gbogbo ìgbà tí Sátánì bá ń fi àwọn ìdánwò rẹ̀ kàn wá, ogun fún ìṣẹ́gun lórí ara ẹni yóò ní láti máa jagun rẹ̀ léraléra; ṣùgbọ́n nípasẹ̀ ìgbọràn, òtítọ́ yóò sọ ọkàn di mímọ́. Àwọn tí wọ́n jẹ́ olóòótọ́ sí òtítọ́ yóò, nípasẹ̀ àwọn ẹ̀tọ́ Kristi, borí gbogbo àìlera ìwà tí ó ti fà á tí wọ́n fi jẹ́ kí gbogbo ipò ayé tí ń yípadà máa ṣe àtúnṣe wọn.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Ìdàgbàsókè ní kẹ̀rẹ̀kẹ̀rẹ̀ ti ìmòye Ìṣípayá Jésù Kristi bẹ̀rẹ̀ sí í jẹ́ títẹ̀jáde ní òpin oṣù Keje, ọdún 2023. Ìlànà ìmòye àwọn òtítọ́ tí wọ́n bẹ̀rẹ̀ sí í tẹ̀ jáde ní àkókò náà, bẹ̀rẹ̀ ní kùtùkùtù lẹ́yìn ọjọ́ 18 oṣù Keje, ọdún 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Òtítọ́ tí a mọ̀ sí nínú ìránṣẹ́ ìṣípayá èdìdì keje náà ń dojú kọ àmì ọ̀nà Ìkéde Lárín Òru. Ìkéde Lárín Òru nínú ìtàn àwọn Millerite jẹ́ ìdàgbàsókè òtítọ́ ní kíkún ní ìpele déédé, a sì lè fi òtítọ́ náà hàn nípa àyẹ̀wò ìtàn iṣẹ́ Samuel Snow. Jésù fi ìṣípò angẹli kẹta hàn nípa ìṣípò angẹli kìíní, nítorí ó máa ń fi ìbẹ̀rẹ̀ ṣe àpèjúwe òpin nígbà gbogbo.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Àwọn òtítọ́ tí wọ́n ṣọ̀kan láti dá ìhìnrere Ẹkún Àárín Òru sílẹ̀ ni ìmọ̀ nípa ẹni tí Ọlọ́run jẹ́, àti bí a ṣe ń ṣàfihàn ìwà rẹ̀ nínú Ọ̀rọ̀ rẹ̀. Àwọn òtítọ́ wọ̀nyẹn ní àpejúwe pẹ̀kípẹ̀kí gan-an nípa ìlànà ìtàn tí àwọn tí yóò kéde ìhìnrere Ẹkún Àárín Òru ní ìkẹyìn yóò mú ṣẹ. Ìtàn àṣírí ti ààrá méje ni ó ń dá ìlànà ìtàn náà mọ̀. Èdìdì keje jẹ́ apá kan nínú ìlànà ìtàn pẹ̀kípẹ̀kí náà, ṣùgbọ́n ìṣípayá rẹ̀ dojú kọ àkókò tí ó bẹ̀rẹ̀ nígbà tí a bá ti parí ìhìnrere Ẹkún Àárín Òru, bẹ́ẹ̀ ni ó fi ń samisi ìgbà tí fífi èdìdì sórí ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand] ti parí. Yíyọ èdìdì keje kúrò ní ìlọsíwájú bẹ̀rẹ̀ nígbà tí a bá ti mú ìhìnrere Ẹkún Àárín Òru dàgbà tán ní kíkún, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àpéjọ àgọ́ Exeter ní ìgbà ẹ̀rùn ọdún 1844. Àwọn àpilẹ̀kọ wọ̀nyí jẹ́ ìpè ti ara ẹni sí ọ láti wá sí àpéjọ àgọ́ Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Nígbà tí a ṣí èdìdì keje, a ju iná láti orí pẹpẹ sí ilẹ̀ ayé, ó sì sì ní “ohùn, àti àrá, àti mànàmáná, àti ìsẹ̀lẹ̀ ilẹ̀.” “Ohùn” kan dúró fún ìpè.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kígbe sókè, má ṣe dá sílẹ̀, gbé ohùn rẹ sókè bí ìpè, kí o sì fi ìrékọjá wọn hàn àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn hàn ilé Jákọ́bù. Isaiah 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Ohùn kàkàkí ń fi ìránṣẹ́ hàn tí ó jẹ́ ìkìlọ̀ nípa ìdájọ́ tí ń bọ̀. Nígbà tí Isaiah pàṣẹ fún àwọn ènìyàn Ọlọ́run láti gbé ohùn wọn sókè bí kàkàkí, wọn ní láti “ké” sókè. Ìránṣẹ́ Ẹkún Òru ni a tú sílẹ̀ díẹ̀ ṣáájú wákàtí ìṣẹ̀lẹ̀ ìmìtìtì-ilẹ̀ ti òfin Àìkú. Ìránṣẹ́ Ẹkún Òru tí a tú sílẹ̀ díẹ̀ ṣáájú òfin Àìkú tí ń bọ̀ láìpẹ́, ni ìránṣẹ́ tí ń pọ̀ sí i títí ó fi di ẹkún ńlá. Nígbà tí Isaiah sọ pé, “Ké sókè,” ó ń tọ́ka sí àpapọ̀ ẹkún ńlá angẹli kẹta, èyí tí í ṣe ohùn kejì tí ó dara pọ̀ mọ́ ìránṣẹ́ Ẹkún Òru. Ìránṣẹ́ Ẹkún Òru ńlá náà jẹ́ ìkìlọ̀ ti kàkàkí keje, èyí tí í ṣe ègbé kẹta. Àwọn ènìyàn Ọlọ́run gbọ́dọ̀ mọ̀ pé nígbà tí a bá fọn ìránṣẹ́ kàkàkí náà, wọn wà ní àwọn àkókò ìkẹyìn ti àkókò àyẹ̀wò wọn. Nítorí náà, àṣẹ Isaiah jẹ́ ìkìlọ̀ láti múra sílẹ̀ fún ìpipadé àkókò àyẹ̀wò, ìkìlọ̀ pé ìdájọ́ kàkàkí ti ègbé kẹta ti Islam fẹ́rẹ̀ máa kọlu Orílẹ̀-Èdè Amẹ́ríkà nítorí kíkọ̀ Ọjọ́ Ìsinmi Ọlọ́run sílẹ̀. Ní òfin Àìkú, Ẹkún Òru, èyí tí í ṣe àkọ́kọ́ nínú àwọn “ohùn” méjì nínú Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, ń pọ̀ sí i títí ó fi di ẹkún ńlá. Bí a ti ń pe àwọn ọmọ Ọlọ́run mìíràn tí wọ́n ṣì wà ní Babeli jáde.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “Òtítọ́ fún àkókò yìí, ìhìnrere áńgẹ́lì kẹta, ni a gbọdọ̀ kéde pẹ̀lú ohùn ńlá, èyí túmọ̀ sí pẹ̀lú agbára tí ń pọ̀ sí i, bí a ti ń sún mọ́ ìdánwò ńlá ìkẹyìn náà.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Agbára tí ń pọ̀ sí i” ti “igbe ńlá” ti áńgẹ́lì kẹta ni a ṣàpẹẹrẹ rẹ̀ ní Sinai nígbà tí Jèhófà tìkára rẹ̀ kéde Àṣẹ Mẹ́wàá. Ìpè kàkàkí nínú ìtàn náà ń pọ̀ sí i ní agbára bí òkè náà ṣe ń mì tí ó sì di èéfín. Ìbẹ̀rù sì pọ̀ tó bẹ́ẹ̀ gẹ́ẹ́ tí Mósè pàápàá gbón gidigidi. Nígbà náà ni àwọn ènìyàn gbé “ohùn” wọn sókè nítorí ìbẹ̀rù, wọ́n sì bẹ̀ pé kí “ohùn” Ọlọ́run má bà á tẹ̀ síwájú láti máa dún.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Ati ìró ipè, àti ohùn ọ̀rọ̀; èyí tí àwọn tí ó gbọ́ bẹ̀bẹ̀ pé kí a má tún sọ ọ̀rọ̀ náà fún wọn mọ́: (Nítorí wọn kò lè fara da ohun tí a pàṣẹ náà, Pé bí ẹranko kan bá fi ọwọ́ kan òkè náà, a ó sọ ọ́ ní òkúta, tàbí fi ọfà gún un pa: Ìran náà sì burú tó bẹ́ẹ̀ gẹ́ẹ́, tí Mose sọ pé, Èmi bẹ̀rù gidigidi, mo sì ń gbón:). Heberu 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“Ohùn” tí “wọn” ti “gbọ́” ń ṣàpẹẹrẹ “ohùn” ìhìnrere ìkìlọ̀ ti áńgẹ́lì kẹta. Nínú ìrora ìbànújẹ́ tí ó bani lẹ́rù, wọ́n dáhùn pẹ̀lú “ohùn” tiwọn. Àwọn ohùn ní àkókò òfin Ọjọ́-ìsinmi náà ni a tún ṣàpẹẹrẹ nípa àwọn wúńdíá aṣiwèrè tí ń béèrè fún òróró, àwọn ohùn àwọn wúńdíá ọlọ́gbọ́n sì sọ fún wọn pé kí wọ́n lọ rà á fún ara wọn. Ní ìparí àkókò ìdánwò ènìyàn, “àwọn ohùn” àwọn tí ó mọ̀ pé wọ́n ti sọnù, gẹ́gẹ́ bí àwọn wúńdíá Adventist aṣiwèrè ṣe rí ní àkókò òfin Ọjọ́-ìsinmi náà, ké pe kí àwọn àpáta àti àwọn òkè máa ṣubú lé wọn lórí. Òfin Ọjọ́-ìsinmi náà ni a fi hàn ní àpẹẹrẹ nípa fífúnni ní òfin ní Òkè Sinai.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “Ní àkókò àgbàyanu ìfarahàn agbára àtọ̀runwá lórí ìṣẹ̀lẹ̀ olókìkí náà,—ohùn kàkàkí àdììtú tí ń pọ̀ sí i ní ariwo tí ó sì ń di ẹlẹ́rù sí i, ìró àrá tí ń dún padà láti ẹ̀gbẹ́ gbogbo òkè, ìmólẹ̀ mànàmáná tí ń tan ìmọ́lẹ̀ sí orí gíga líle àti ọlọ́lá náà, àti lórí àkókò òkè Sinai, láàárín ìkùukùu, àti ìjì, àti òkùnkùn biribiri, ògo Ọlọ́run gẹ́gẹ́ bí iná tí ń jó run,—nípa àwọn àmì wọ̀nyí ti ìwàníhìn-rere Jèhófà, ọkàn àwọn ọmọ Israẹli rẹ̀wẹ̀sì nítorí ìbẹ̀rù, gbogbo àpéjọ sì “duro ní òkèèrè.” Àní Mose fúnra rẹ̀ kéde pé, “Èmi bẹ̀rù gidigidi, mo sì ń gbọ̀n.” Lẹ́yìn náà, lókè gbogbo àwọn ẹ̀dá ayé tí ń jagun ara wọn ni a gbọ́ ohùn Jèhófà, tí ń sọ àwọn òfin mẹ́wàá ti òfin rẹ̀.”

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Bí dígí ńlá Ọlọ́run ṣe fi ipò wọn tòótọ́ hàn fún àwọn ènìyàn Ísírẹ́lì, ọkàn wọn kún fún ìbẹ̀rù ńlá. Agbára ẹ̀rù ti ọ̀rọ̀ Ọlọ́run dàbí ẹni pé ó ju ohun tí ara wọn tí ń warìrì lè rú lọ. Wọ́n bẹ Mose pé, ‘Ìwọ bá wa sọ̀rọ̀, àwa yóò sì gbọ́; ṣùgbọ́n má ṣe jẹ́ kí Ọlọ́run bá wa sọ̀rọ̀, kí a má bàa kú.’ Bí a ti fi òfin ńlá ìdájọ́ òdodo Ọlọ́run hàn níwájú wọn, wọ́n mọ̀, ju ìgbàkígbàá lọ, ìwà ẹlẹ́gbin ẹ̀ṣẹ̀, àti ẹ̀bi tiwọn fúnra wọn, níwájú Ọlọ́run mímọ́ àti ẹni mímọ́.” Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Nígbà tí a bá ju iná láti orí pẹpẹ sí ayé, “ohùn, àrá, mànàmáná, àti ìmìtìtì ilẹ̀” yóò wà. “Àrá àti mànàmáná” jẹ́ àmì ìdájọ́ Ọlọ́run. Ní àsìkò òfin Ọjọ́ Àìkú, Orílẹ̀-èdè Amẹ́ríkà yóò ti kún “ago ẹ̀ṣẹ̀” rẹ̀ pátápátá, àti pé “ìpẹ̀yìndà orílẹ̀-èdè, yóò tẹ̀ lé ìparun orílẹ̀-èdè.” “Ago ẹ̀ṣẹ̀” náà máa ń kún ní ìran kẹrin, nítorí pé ìwo méjèèjì ẹranko ayé náà ń lọ síwájú nípasẹ̀ ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ń le sí i. Òfin Ọjọ́ Àìkú fi ààyè náà hàn níbi tí a ti ń mú àwọn ìdájọ́ Ọlọ́run, tí “àrá àti mànàmáná” ṣàpẹẹrẹ wọn, wá, àti pé a ń mú wọn wá sórí ìran kẹrin.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ní ti àwọn Amórì ni Olúwa sọ pé: ‘Ní ìran kẹrin wọn yóò tún padà wá síhìn-ín yìí: nítorí àìṣòdodo àwọn Amórì kò tíì kún tán.’ Bí ó tilẹ̀ jẹ́ pé orílẹ̀-èdè yìí ṣe kedere nítorí ìbọ̀rìṣà àti ìbàjẹ́ rẹ̀, kò tíì kún ife àìṣòdodo rẹ̀ tán, Ọlọ́run kì yóò sì paṣẹ fún ìparun rẹ̀ pátápátá. Kí àwọn ènìyàn lè rí agbára àtọ̀runwá tí a fihàn ní ọ̀nà tí ó ṣe kedere, kí a lè fi wọ́n sílẹ̀ láìní àwáwí. Ẹlẹ́dàá aláàánú fẹ́ láti farada àìṣòdodo wọn títí di ìran kẹrin. Lẹ́yìn náà, bí a kò bá rí ìyípadà sí rere, àwọn ìdájọ́ Rẹ̀ yóò sọ̀kalẹ̀ lórí wọn.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “Pẹ̀lú ìdájú tí kì í ṣàṣìṣe, Ẹni Aláìlópin ṣì ń pa ìròyìn pọ̀ mọ́ gbogbo àwọn orílẹ̀-èdè. Nígbà tí a sì ń fi àánú Rẹ̀ hàn pẹ̀lú àwọn ìpè sí ìrònúpìwàdà, ìròyìn yìí yóò ṣì wà ní ṣíṣí; ṣùgbọ́n nígbà tí àwọn nọ́ńbà bá dé ìwọ̀n kan tí Ọlọ́run ti dá kalẹ̀, iṣẹ́ ìránṣẹ́ ìbínú Rẹ̀ yóò bẹ̀rẹ̀. A ti pa ìròyìn náà. Sùúrù Ọlọ́run dopin. Kò sí ẹ̀bẹ̀ àánú mọ́ ní ipò wọn.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Arábìnrin White sọ àwọn ìdájọ́ tí ó bẹ̀rẹ̀ ní àkókò òfin Àìkú di mímọ̀ gẹ́gẹ́ bí “àwọn ìdájọ́ ìparun ti Ọlọ́run.” Ó kọ́ni pé ó ti pé jù fún àwọn Adventisti Laodicea aláìgbọ́n, àwọn tí wọ́n ní àǹfààní láti pèsè ara wọn sílẹ̀ fún ìpọnjú náà ní àárín òru, ṣùgbọ́n tí wọ́n kọ̀ láti ṣe bẹ́ẹ̀. Àkókò àwọn ìdájọ́ ìparun náà fún àwọn wúńdíá aláìgbọ́n, ni “àkókò àánú” fún àwọn tí kò tíì gbọ́ òtítọ́ náà.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Ìbá ṣe pé àwọn ènìyàn lè mọ àkókò ìbẹ̀wò wọn! Ọ̀pọ̀lọpọ̀ wà tí wọn kò tíì gbọ́ òtítọ́ ìdánwò fún àkókò yìí. Ọ̀pọ̀lọpọ̀ sì wà tí Ẹ̀mí Ọlọ́run ń bá jà. Àkókò ìdájọ́ ìparun Ọlọ́run ni àkókò àánú fún àwọn tí kò ní àǹfààní láti kọ́ ohun tí í ṣe òtítọ́. Pẹ̀lẹ́pẹ̀lẹ́ ni Olúwa yóò wo wọn. Ọkàn àánú Rẹ̀ ti kàn án; ọwọ́ Rẹ̀ sì tún nà síta láti gbàlà, nígbà tí ilẹ̀kùn ti pa mọ́ fún àwọn tí kò fẹ́ wọlé.” Testimonies, volume 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Nígbà tí a bá ṣí èdìdì keje, “ohùn, àti àrá, àti mànàmáná, àti ìṣẹ̀lẹ̀ ilẹ̀-ayé” wà. “Wákàtí” náà nígbà tí “ìṣẹ̀lẹ̀ ilẹ̀-ayé” ti Ìṣípayá mọ́kànlá kọ́kọ́ ṣẹ ní Ìyípadà Orílẹ̀-èdè Faransé, àti ìmúṣẹ pípé ti “wákàtí” náà ni “ìṣẹ̀lẹ̀” ẹranko “ayé,” ní òfin Ọjọ́-ìsinmi tí ó ń bọ̀ láìpẹ́. Nínú “wákàtí” náà ni a ti ṣí èdìdì keje náà ní kíkún. Àgbélébùú jẹ́ àpẹẹrẹ ti òfin Ọjọ́-ìsinmi, àti níbi àgbélébùú ni ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá kan wà.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Nígbà tí Jésù sì tún fi ohùn rara ké, ó fi ẹ̀mí rẹ̀ lélẹ̀. Àti kíyèsí i, aṣọ ìkélé tẹ́ńpìlì náà ya sí méjì láti òkè dé ìsàlẹ̀; ilẹ̀ sì mì tìtì, àpáta sì fọ́. Mátíù 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Ní àgbélébùú, a ṣẹ́gun ìjọba Sátánì lulẹ̀, gẹ́gẹ́ bí a ó ti ṣẹ́gun un ní àkókò òfin Ọjọ́ Àìkú.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Kristi kò fi ẹ̀mí Rẹ̀ sílẹ̀ títí di ìgbà tí Ó fi parí iṣẹ́ tí Ó wá ṣe, àti pẹ̀lú ẹ̀mí ìkẹyìn Rẹ̀ Ó kéde pé, ‘Ó parí.’ Johanu 19:30. A ti ṣẹ́gun ogun náà. Ọ̀wọ́ ọ̀tún Rẹ̀ àti apá mímọ́ Rẹ̀ ni wọ́n ti mú ìṣẹ́gun wá fún Un. Gẹ́gẹ́ bí Olùṣẹ́gun, Ó gbìn àṣà Rẹ̀ sórí àwọn ibi gíga àìnípẹ̀kun. Ṣé ayọ̀ kò sí láàárín àwọn áńgẹ́lì bí? Gbogbo ọ̀run ṣẹ́gun pọ̀ nínú ìṣẹ́gun Olùgbàlà. A ṣẹ́gun Satani, ó sì mọ̀ pé ìjọba rẹ̀ ti sọnù.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Ìṣẹ̀lẹ̀ ilẹ̀-rírì ti àgbélébùú jẹ́ àfihàn “òtítọ́,” èyí tí í ṣe Alfa àti Omega. “Òtítọ́” ni ìbẹ̀rẹ̀, àárín, àti òpin; ó jẹ́ ọ̀rọ̀ Heberu tí a dá sílẹ̀ nípa mímú lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Heberu jọ. Ilẹ̀ mì nígbà tí Kristi kú, lẹ́yìn náà ilẹ̀ mì míràn sì tún wáyé ní àjíǹde Rẹ̀. Níbi àgbélébùú, ilẹ̀-rírì àkọ́kọ́ wáyé, lẹ́yìn náà ibojì, lẹ́yìn náà ilẹ̀-rírì ní àjíǹde Rẹ̀. Ní àwọn ilẹ̀-rírì méjèèjì, a ṣí àwọn ibojì sílẹ̀.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Nígbà tí Jésù, bí Ó ti rọ̀ mọ́ orí àgbélébùú, ké pé, ‘Ó parí,’ àwọn àpáta fọ́ yà, ilẹ̀ mì tìtì, a sì ṣí díẹ̀ nínú àwọn ibojì. Nígbà tí Ó jí dìde gẹ́gẹ́ bí Aṣẹ́gun lórí ikú àti ibojì, nígbà tí ilẹ̀ ń yí ká bí ẹni pé ó fẹ́ ṣubú, tí ògo ọ̀run sì ń tàn yíká ibi mímọ́ náà, ọ̀pọ̀ nínú àwọn òkú olódodo, tí wọ́n gbọ́ràn sí ìpè Rẹ̀, jáde wá gẹ́gẹ́ bí ẹlẹ́rìí pé Ó ti jí dìde. Àwọn ẹni-ìyàsọ́tọ̀ mímọ́ wọ̀nyí tí a jí dìde jáde wá nínú ògo. Wọ́n jẹ́ àwọn àyànfẹ́ àti àwọn ẹni mímọ́ láti gbogbo ìran, láti ìṣẹ̀dá títí sọ́dọ̀ àwọn ọjọ́ Kristi pàápàá. Báyìí, nígbà tí àwọn olórí Júù ń wá ọ̀nà láti fi bo òtítọ́ jíjí dìde Kristi mọ́lẹ̀, Ọlọ́run yàn láti mú ẹgbẹ́ kan dìde kúrò nínú ibojì wọn láti jẹ́rìí pé Jésù ti jí dìde, àti láti kéde ògo Rẹ̀.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Ní ìṣẹ̀lẹ̀ ilẹ̀-rírì àkọ́kọ́ ni a ṣí àwọn ibojì, àti ní ìṣẹ̀lẹ̀ ilẹ̀-rírì ìkẹyìn ni a ṣí ibojì Kristi. Nínú Ìfihàn orí kọkànlá, àwọn ẹlẹ́rìí méjì jáde wá láti inú ibojì wọn ní wákàtí kan náà pẹ̀lú ìṣẹ̀lẹ̀ ilẹ̀-rírì náà. Ìṣẹ̀lẹ̀ ilẹ̀-rírì náà ni òfin Ọjọ́ Àìkú, èyí tí àgbélébùú jẹ́ àpẹẹrẹ rẹ̀. Nítorí náà, yóò sì wà ní àjíǹde méjì ní wákàtí òfin Ọjọ́ Àìkú. Àkọ́kọ́ dúró fún ìbí ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì tí ó ṣẹlẹ̀ kí obìnrin náà tó wọ ìrora ìbímọ; èkejì sì ṣẹlẹ̀ nígbà ìrora ìbímọ rẹ̀. Obìnrin Ìfihàn orí kejìlá kọ́kọ́ bí ọmọkùnrin náà tí yóò fi ọ̀pá irin ṣàkóso àwọn orílẹ̀-èdè, láìsí ìrora ìbímọ kankan. Lẹ́yìn náà, nígbà òfin Ọjọ́ Àìkú, ìrora ìbímọ rẹ̀ bẹ̀rẹ̀, ó sì bí ọmọ kejì. Àkọ́kọ́, ó bí Élíjà, àti ní ìkẹyìn, ó bí Mósè. Òfin Ọjọ́ Àìkú ni wákàtí àjíǹde àwọn ìbejì Ìfihàn orí keje.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Nígbà tí a bá ṣí èdìdì keje náà ní kíkún ní àkókò òfin Ọjọ́ Àìkú, ìdákẹ́jẹ̀ yóò wà ní ọ̀run fún ìdajì wákàtí kan.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Ṣùgbọ́n Ọlọ́run jìyà pẹ̀lú Ọmọ Rẹ̀. Àwọn áńgẹ́lì rí ìrora gbígbóná Olùgbàlà. Wọ́n rí Olúwa wọn tí ẹgbẹ́ ọmọ-ogun agbára Sátánì yí ká, tí ẹ̀dá Rẹ̀ sì rẹ̀ wúwo lábẹ́ ìbẹ̀rù oníwárìrì, àdììtú. Ìdákẹ́jẹ̀ bo ọ̀run. Kò sí háàpù kan tí a fi ọwọ́ kan. Bí àwọn ènìyàn ayé ìbá lè wo ìyàlẹ́nu ọmọ-ogun áńgẹ́lì bí wọ́n ṣe ń wo lọ́kàn-ìbànújẹ́ ní ìdákẹ́jẹ̀ bí Baba ti ń ya ìtànṣán ìmọ́lẹ̀, ìfẹ́, àti ògo Rẹ̀ kúrò lára Ọmọ Rẹ̀ olùfẹ́, wọn ìbá túbọ̀ lóye bí ẹ̀ṣẹ̀ ti burú tó ní ojú Rẹ̀.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Ìdajì àkọ́kọ́ wákàtí náà ní àkókò ìmìtìtì ilẹ̀, dúró fún ìbí àkọ́kọ́ tàbí àjíǹde àwọn ẹlẹ́rìí méjì. Nínú ìdajì wákàtí náà, a fi èdìdì sára àwọn ẹlẹ́rìí méjì. Ó yẹ kí a fi èdìdì náà sára wọn ṣáájú òfin Ọjọ́ Àìkú, nítorí wọ́n ni àsíá tí ń pe ọmọ kejì mìíràn jáde kúrò nínú ibojì ní ìdajì wákàtí tí ó kù. Ọmọ kejì náà kò lè wá sí ìyè bí kò ṣe nípa rírí àwọn ọkùnrin àti àwọn obìnrin tí wọ́n ní èdìdì Ọlọ́run ní àkókò ìroragógó ìpọnjú ìdààmú òfin Ọjọ́ Àìkú.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú ní ti ẹ̀ṣẹ̀, ní ti òdodo àti ní ti ìdájọ́. A lè kìlọ̀ fún ayé nìkan nípasẹ̀ rírí àwọn tí wọ́n gbà òtítọ́ gbà ni a yà sí mímọ́ nípasẹ̀ òtítọ́ náà, tí wọ́n ń hùwà ní ìbámu pẹ̀lú àwọn ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ìtumọ̀ gíga, ọlọ́lá, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ ti Ẹ̀mí fi ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run hàn gbangba, àti àwọn tí ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn kedere pé kí ni àmì ẹranko náà jẹ́. Ìpamọ́ ọjọ́ Àìkú ni. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ń bá a lọ láti ka ọjọ́ yìí sí mímọ́, ń rú ààmì ẹni ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti òfin padà.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Àwọn àkọ́bí obìnrin náà ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, tí a fi mọ̀ gẹ́gẹ́ bí àkọ́so nínú ìwé Ìfihàn. Wọ́n dúró fún àmì náà tí agbo mìíràn gbọ́dọ̀ mọ̀ ní àkókò ìpọnjú àti ìjà ní ogun òfin Ọjọ́-Àìkú. Àmì náà ni Sábáàtì, èyí tí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ń gbéga sókè ní àkókò tí ó jẹ́ àìlòfin láti ṣe bẹ́ẹ̀. Sister White pe àsíá wọn ní “àsíá Prince Emmanuel tí ẹ̀jẹ̀ ti bà jẹ́.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “Nínú ìran ni mo rí ogun méjì ní ìjà líle tí ó burú gan-an. Ọ̀kan nínú àwọn ọmọ-ogun náà ni a ń darí nípa àwọn àsíá tí wọ́n gbé àmì ayé; èkejì sì ni a ń darí nípa àsíá Ẹ̀jẹ̀-Aládìí ti Ọmọ-Aládé Emmanuel. Àsíá léyìn àsíá ni a fi sílẹ̀ kí ó fà lẹ́yìn nínú erùpẹ̀, bí ẹgbẹ́ léyìn ẹgbẹ́ nínú ọmọ-ogun Oluwa ti ń darapọ̀ mọ́ ọ̀tá, àti bí ẹ̀yà léyìn ẹ̀yà láti inú ìpò àwọn ọ̀tá ṣe ń so ara wọn pọ̀ mọ́ àwọn ènìyàn Ọlọ́run tí ń pa àwọn àṣẹ mọ́. Áńgẹ́lì kan tí ń fò ní àárín ọ̀run fi àsíá Emmanuel sí ọwọ́ ọ̀pọ̀lọpọ̀, nígbà tí jagunjagun ńlá kan ké pè ní ohùn ńlá pé: ‘Ẹ wá sínú ìlà. Jẹ́ kí àwọn tí wọ́n jẹ́ olóòtítọ́ sí àwọn àṣẹ Ọlọ́run àti ẹ̀rí Kristi báyìí gba ipò wọn. Ẹ jáde kúrò láàárín wọn, kí ẹ sì yà ara yín sọ́tọ̀, ẹ má sì ṣe fi ọwọ́ kan ohun àìmọ́, èmi yóò sì gbà yín, èmi yóò sì jẹ́ Baba fún yín, ẹ̀yin yóò sì jẹ́ àwọn ọmọkùnrin àti ọmọbìnrin Mi. Jẹ́ kí gbogbo ẹni tí ó bá fẹ́ wá sókè sí ìrànlọ́wọ́ Oluwa, sí ìrànlọ́wọ́ Oluwa lòdì sí àwọn alágbára.’” Testimonies, volume 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Àsíá tí a fi ẹ̀jẹ̀ ṣe àmì ni agbo míràn ti Ọlọ́run gbọ́dọ̀ rí ní àkókò ìpọnjú òfin ọjọ́ Àìkú. Àsíá náà jẹ́ ìmọ́lẹ̀ tí ń yọ̀ sókè tí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ń gbé. Àsìá náà jẹ́ pupa ní àwọ̀, nítorí pé àsíá tí a fi ẹ̀jẹ̀ ṣe àmì ni. A ti ṣàpẹẹrẹ àsíá náà nínú ogun Jéríkò, nígbà tí Ráhábù gba àwọn amí wọlé, tí ó sì dáàbò bo wọ́n, lẹ́yìn náà ó sì jẹ́wọ́ ìtẹríba rẹ̀ sí ogun Jóṣúà nípa fífi òwú pupa kan jáde ní ferese rẹ̀. Ráhábù dúró fún àwọn ọmọ àkọ́bí kejì ti Ọlọ́run nínú ìpọnjú òfin ọjọ́ Àìkú, àwọn tí ó rí tí wọ́n sì gba àmì pupa náà, tí wọ́n sì wá sínú ìgbọràn sí ogun Jóṣúà. Òwú pupa tí Ráhábù lò jẹ́ àmì fún ogun Jóṣúà pé kí wọn má bàa pa ilé Ráhábù run.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahabu dúró fún àwọn tí wọ́n ṣì wà ní Bábílónì ní àkókò ìṣòro òfin Ọjọ́-Àìkú, àti ogun Jóṣúà dúró fún àwọn àkọ́bí nínú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Òwú pupa jẹ́ àmì ìṣàpẹẹrẹ Sábáàtì Ọlọ́run. Òwú pupa náà ni àṣẹ àwọn amíṣọ̀kan fún Rahabu, tí ó gbọ́dọ̀ tẹ̀lé bí ó bá fẹ́ rí ààbò Ọlọ́run gbà.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Wò ó, nígbà tí àwa bá wọ ilẹ̀ náà, ìwọ yóò dì òwú pupa yìí mọ́ fèrèsé tí ìwọ fi sọ wá kalẹ̀; ìwọ yóò sì kó baba rẹ, àti ìyá rẹ, àti àwọn arákùnrin rẹ, àti gbogbo ará ilé baba rẹ wá sí ilé rẹ. Joshua 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Àmì tí àwọn tí wọ́n ṣì wà ní Bábílónì gbọ́dọ̀ rí ni a ṣàpẹẹrẹ rẹ̀ nípa okùn àlùkò, èyí tí í ṣe Sábáàtì, ṣùgbọ́n tí ó tún ń fi ìyàtọ̀ tí ó wà láàrín àwọn ìbejì méjèèjì hàn. Ìbejì àkọ́bí ni ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, nítorí wọ́n gbé àsíà tí ẹ̀jẹ̀ ti bà jẹ́ ti Ọmọ-ọba Emmanuel ní ọwọ́ wọn.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn àtìpó ilẹ̀ Ísráẹ́lì jọ, yóò sì kó àwọn tí a tú ká ti Júdà jọ láti igun mẹ́rin ayé. Ìlara Éfúrémù náà yóò kúrò, a ó sì gé àwọn ọ̀tá Júdà kúrò: Éfúrémù kì yóò ṣe ilára Júdà mọ́, Júdà kì yóò sì yọ Éfúrémù lẹ́nu mọ́. Ṣùgbọ́n wọn yóò fò lé èjìká àwọn Filistini sí ìwọ̀-oòrùn; wọn yóò kó ohun ìní àwọn ti ìlà-oòrùn pọ̀; wọn yóò na ọwọ́ wọn lé Edomu àti Móábù; àwọn ọmọ Ámónì yóò sì ṣe ìgbọràn sí wọn. Isaiah 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Ìbejì àkọ́bí ní àmì elése pupa, èyí tí í ṣe òwú elése pupa tí ń samisi àkọ́bí. Ìbejì àkọ́bí náà ni Sára, èkejì tí a bí sì ni Fárésì.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Ó sì ṣẹ ní àkókò ìroró ìbí rẹ̀ pé, kíyèsi i, ìbejì wà nínú ilé-ọmọ rẹ̀. Ó sì ṣẹ nígbà tí ó wà nínú ìroró ìbí pé, ọ̀kan nínú wọn na ọwọ́ rẹ̀ jáde; agbẹbí sì mú un, ó sì di òwú pupa sí ọwọ́ rẹ̀, ní wí pé, “Èyí ni ó kọ́kọ́ jáde.” Ó sì ṣẹ bí ó ti fa ọwọ́ rẹ̀ padà, pé, kíyèsi i, arákùnrin rẹ̀ jáde: obìnrin náà sì wí pé, “Báwo ni ìwọ ṣe ya ọ̀nà sílẹ̀ fún ara rẹ? Ìfọ̀ yìí wà lórí rẹ.” Nítorí náà ni a ṣe pè orúkọ rẹ̀ ní Fáresi. Lẹ́yìn náà ni arákùnrin rẹ̀ náà jáde, ẹni tí òwú pupa náà wà lórí ọwọ́ rẹ̀: a sì pè orúkọ rẹ̀ ní Séra. Jẹ́nẹ́sísì 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah túmọ̀ sí ìmọ́lẹ̀ tí ń yọ̀ sókè, Pharez sì túmọ̀ sí láti jáde lọ́nà ìfọ̀rọ̀. Nígbà tí ìbejì náà, Pharez, rí ìmọ́lẹ̀ tí ń yọ̀ sókè ti àmì òwú pupa lórí ọwọ́ ìbejì arákùnrin rẹ̀, Zarah, ó “jáde,” tàbí ó wá jáde kúrò ní Babeli. Ìmọ̀ Zarah nípa ìmọ́lẹ̀ tí ń yọ̀ sókè ti òwú pupa náà fi hàn ìtẹríba ìbejì tí a bí gbẹ̀yìn sí ìbejì àkọ́bí.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Wọn yóò sì ti ìlà-oòrùn, àti ti ìwọ̀-oòrùn, àti ti àríwá, àti ti gúúsù wá, wọn yóò sì jókòó nínú ìjọba Ọlọ́run. Kíyèsi i, àwọn tí ó ṣe ìkẹyìn wà tí yóò di àkọ́kọ́, àwọn tí ó sì ṣe àkọ́kọ́ wà tí yóò di ìkẹyìn. Luku 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Ìtàn ìkọ̀kọ̀ ti ààrá méje náà ń fi àmì ọ̀nà mẹ́ta hàn. Àmì ọ̀nà àkọ́kọ́ àti èyí ìkẹyìn jẹ́ àwọn ìdàmú-ọkàn. Àkókò tí ó wà láàárín ìdàmú-ọkàn àkọ́kọ́ àti ìránṣẹ́ Ẹkún Ọ̀gànjọ́ ni àkókò ìdádúró. Láti ìgbà Ẹkún Ọ̀gànjọ́, èyí tí í ṣe àmì ọ̀nà kejì, àkókò náà ni àkókò ìdìmọ̀. Àkókò tí í ṣe àkókò ìdìmọ̀ náà parí ní ìdàmú-ọkàn ìkẹyìn.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Ìtàn ìkọ̀kọ̀ ti ààrá méje náà ń tọ́ka sí àmì ọ̀nà mẹ́ta. Àmì ọ̀nà àkọ́kọ́ àti ti ìkẹyìn ni ṣíṣí àwọn ibojì nígbà ìmìtìtì ilẹ̀. Àkókò tí ó wà láàárín ṣíṣí ibojì àkọ́kọ́ àti ìránṣẹ́ Ẹkún Àárín Òru ni àkókò ìdádúró. Láti inú Ẹkún Àárín Òru, èyí tí í ṣe àmì ọ̀nà kejì, àkókò náà ni àkókò ìdìdì. Àkókò tí í ṣe àkókò ìdìdì náà parí nígbà ṣíṣí ibojì ìkẹyìn.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Àwọn ẹlẹ́rìí méjì wọ̀nyí ti àwọn ìgbésẹ̀ mẹ́ta ti ìtàn ìkọ̀kọ̀ ti ààrá méje ni a tún jẹ́rìí sí nípasẹ̀ ikú àti àjíǹde Kristi. Ìṣípayá àkọ́kọ́ ibojì ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìrìbọmi Kristi sínú ibojì omi, ibojì ìkẹyìn sì ni àgbélébùú. Láàárín ìrìbọmi Kristi àti àgbélébùú, Kristi kéde ìránṣẹ́ Rẹ̀, èyí tí ó jẹ́ àpẹẹrẹ Igbẹ́ Kígbe Òru. Ó mú ìkéde náà ṣẹ ní ọjọ́ ẹgbẹ̀rún kan, àádọ́ta, àti ọgọ́ta. Lẹ́yìn àgbélébùú, nínú ẹ̀dá àwọn ọmọ-ẹ̀yìn Rẹ̀, a tún ìránṣẹ́ Igbẹ́ Kígbe Òru náà ṣe fún ọjọ́ ẹgbẹ̀rún kan, àádọ́ta, àti ọgọ́ta títí di ikú Stéfánù.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá ni a fún ní agbára láti fi ìhìnrere Igbe Àárín Òru hàn fún ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́. Lẹ́yìn náà, a pa wọ́n, a sì fi wọ́n sí ojú pópó fún ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́, títí a fi mú wọn padà wá sí ìyè, tí a sì tún fún wọn ní agbára.

We will continue to investigate these truths in the next article.

A ó máa tẹ̀síwájú láti ṣàwádìí àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Àfi bí ìyípadà ọkàn tòótọ́ bá wà sí ọ̀dọ̀ Ọlọ́run; àfi bí ẹ̀mí ìyè Ọlọ́run bá sọ ọkàn di alààyè sí ìyè ẹ̀mí; àfi bí àwọn tí ń jẹ́wọ́ òtítọ́ bá jẹ́ ẹni tí ìlànà tí a bí láti ọ̀run ń darí, a kò tíì bí wọn nípa irúgbìn àìbàjẹ́ tí ń yè, tí ó sì ń dúró títí láé. Àfi bí wọ́n bá gbẹ́kẹ̀lé òdodo Kristi gẹ́gẹ́ bí ààbò wọn kan ṣoṣo; àfi bí wọ́n bá fara wé ìwà Rẹ̀, tí wọ́n sì ń ṣiṣẹ́ nínú ẹ̀mí Rẹ̀, wọ́n wà ní ìhòòhò, wọn kò wọ aṣọ òdodo Rẹ̀. Ní ọ̀pọ̀ ìgbà ni a máa ń mú òkú kọjá gẹ́gẹ́ bí alààyè; nítorí àwọn tí ń ṣiṣẹ́ ohun tí wọ́n ń pè ní ìgbàlà gẹ́gẹ́ bí èrò tiwọn, Ọlọ́run kò ṣiṣẹ́ nínú wọn láti fẹ́ àti láti ṣe gẹ́gẹ́ bí ìfẹ́ rere Rẹ̀.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Àwùjọ yìí ni a ṣàfihàn dáadáa nípasẹ̀ àfonífojì egungun gbígbẹ tí Hesekieli rí nínú ìran.” Review and Herald, January 17, 1893.

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