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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Seven

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Méjìdínlọ́gbọ̀n

Number Twenty-Seven

Nọ́mbà Méjìlélógún àti Méje

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Àwa ń ṣàkọsílẹ̀ àwọn òtítọ́ tí Kìnnìún ẹ̀yà Júdà ń tú èdìdì wọn sílẹ̀ báyìí. Àwa ń so àwọn òtítọ́ pọ̀ mọ́ ara wọn láti lè sọ ìhìn iṣẹ́ Joẹli, èyí tí Peteru fi hàn gẹ́gẹ́ bí ìhìn iṣẹ́ òjò ìkẹyìn nínú ìwé Ìṣe Àwọn Àpọ́sítélì. Àwa ń sún mọ́ àwọn òtítọ́ tí ó wà nísinsin yìí nínú ìlànà ìmúṣẹ, gẹ́gẹ́ bí àwọn òtítọ́ tí ń mú ìyapa ìkẹyìn ṣẹ láàárín àwọn ẹgbẹ́ méjèèjì tí a máa ń fi hàn nígbà gbogbo nígbà tí a bá tú òtítọ́ ìdánwò kan sílẹ̀. Àwa pẹ̀lú ń sọ̀rọ̀ sí àwọn òtítọ́ tí a ti tú èdìdì wọn sílẹ̀ wọ̀nyí gan-an gẹ́gẹ́ bí kì í ṣe ọ̀rọ̀ áńgẹ́lì kẹta nìkan tí ń ya ènìyàn sọ́tọ̀, ṣùgbọ́n pẹ̀lú gẹ́gẹ́ bí ọ̀rọ̀ tí ń mú ìdìdì àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún ṣẹ. Áńgẹ́lì kẹta máa ń yọ ìdọ̀tí kúrò, ó sì máa ń sọ di mímọ́.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Láti oṣù Keje ọdún 2023, Kìnìún ẹ̀yà Juda ti ń tú àwọn òtítọ́ tí a ti dì mọ́lẹ̀ sílẹ̀ díẹ̀díẹ̀, àwọn tí wọ́n ní í ṣe pẹ̀lú àwọn ìlà òde àti inú nínú ìtàn àwọn ènìyàn ìyókù Ọlọ́run. Ní báyìí a ń ṣí ìwé Mátíù, pẹ̀lú ète láti lóye ipa Peteru. Peteru jẹ́ àpẹẹrẹ ìbáṣepọ̀ májẹ̀mú Kristi pẹ̀lú ìyàwó Kristẹni Rẹ̀—ìjọ tí Yóò kọ́ sórí Àpáta náà. Peteru dúró fún ìyàwó Kristẹni àkọ́kọ́ àti pẹ̀lú ìkẹyìn náà. A ṣàfihàn Peteru gẹ́gẹ́ bí àpẹẹrẹ yẹn gan-an nínú ẹsẹ̀ àárín orí kọkànlá àti méjìlélógún ti Mátíù, àti pé àwọn orí wọ̀nyẹn ni àwọn orí àárín nínú àwọn ìlà afiwéra ti Jẹ́nẹ́sísì àti Ìṣípayá láti orí kọkànlá sí méjìlélógún. Peteru ń dúró fún ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ní àwọn ọjọ́ ìkẹyìn, àti nínú àyọkà náà, ó wà ní Kesarea Filipi, èyí tí í ṣe Paniomu ti Dáníẹ́lì 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Peteru wà ní Panium, ó sì tún wà ní ọjọ́ Pentikosti, nínú yàrá òkè ní wákàtí kẹta, lẹ́yìn náà nínú tẹ́ńpìlì ní wákàtí kẹsàn-án. Wákàtí mẹ́fà náà ń ṣojú àkókò tí a fi ń fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan, méjìlélógójì [144,000] títí di ìbọ̀wọ̀lé òfin Ọjọ́-Àìkú. Ìkànìyàn Kristi pẹ̀lú bẹ̀rẹ̀ ní wákàtí kẹta, ó sì kú ní wákàtí kẹsàn-án, èyí tí ó yọrí sí àjíǹde, èyí tí ó bẹ̀rẹ̀ àkókò Pentikosti tí ó parí pẹ̀lú Peteru ní Pentikosti ní wákàtí kẹta àti wákàtí kẹsàn-án. Nígbà tí Ìtọ́sọ́nà Ọlọ́run rán ìhìnrere lọ sí àwọn Kèfèrí, Korneliu ránṣẹ́ pe Peteru ní wákàtí kẹsàn-án. Wákàtí kẹta pẹ̀lú ń ṣojú ọrẹ àárọ̀, àti wákàtí kẹsàn-án ọrẹ ìrọ̀lẹ́.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Àkókò wákàtí mẹ́fà náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò ìpàdé ibùdó Exeter àti ìdààmú ńlá ti October 22, 1844. Nínú Ìṣe Àwọn Àpóstélì, a ṣàfihàn Peteru gẹ́gẹ́ bí ẹni tí ó wá sínú ìṣọ̀kan pẹ̀lú àwọn yòókù tí wọ́n para pọ̀ jẹ́ ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ní òpin orí kìíní, nígbà tí a fi Matthias rọ́pò Judasi. Nígbà náà ni a ti pé iye náà. Ìlọsíwájú kan pàtó wà tí a fi hàn nínú ìtàn náà.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Peteru ni ẹni àkọ́kọ́ nínú yàrá òkè, lẹ́yìn èyí sì ni ó wà nínú tẹ́ńpìlì. Nígbà tí ó wà nínú yàrá òkè, ó jẹ́ wákàtí kẹta, àti nínú tẹ́ńpìlì, ó jẹ́ wákàtí kẹsàn-án. Ìfihàn ní wákàtí kẹta mú ìrìbọmi ẹgbẹ̀rún mẹ́ta ọkàn wá.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Nígbà náà ni a ṣe ìrìbọmi fún àwọn tí wọ́n fi ayọ̀ gba ọ̀rọ̀ rẹ̀: ní ọjọ́ kan náà sì ni a fi tó ẹgbẹ̀rún mẹ́ta ọkàn kún wọn. Ìṣe àwọn Àpọ́sítélì 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Láti inú ìkànsí nọ́mbà ní ìparí orí kìn-ín-ní, títí dé tẹ́ńpìlì ní wákàtí kẹsàn-án, àkókò náà ń ṣojú fífìdí èdìdì mú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì náà.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] yóò gbé ìhìnrere ìdáláre nípasẹ̀ ìgbàgbọ́ kalẹ̀, èyí tí í ṣe ìhìnrere áńgẹ́lì kẹta ní òtítọ́. Ìdáláre ni iṣẹ́ Ọlọ́run ní fífi ògo ènìyàn sọ̀ kalẹ̀ sínú erùpẹ̀, gẹ́gẹ́ bí Sister White ti tọ́ka sí i dáadáa.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Kí ni ìdáláre nípa ìgbàgbọ́? Ó jẹ́ iṣẹ́ Ọlọ́run ní fífi ògo ènìyàn sínú erùpẹ̀, àti ní ṣíṣe fún ènìyàn ohun tí kò sí ní agbára rẹ̀ láti ṣe fún ara rẹ̀. Nígbà tí ènìyàn bá rí òfo ara wọn, a máa pèsè wọn láti wọ́ òdodo Kristi. Nígbà tí wọ́n bá bẹ̀rẹ̀ sí í yin àti gbé Ọlọ́run ga ní gbogbo ọjọ́ pípẹ́, nígbà náà, nípa wíwo, wọ́n ń yí wọn padà sí àwòrán kan náà. Kí ni àtúnbí? Ó jẹ́ ṣíṣí fún ènìyàn ohun tí ìwà tòótọ́ tirẹ̀ jẹ́, pé nínú ara rẹ̀ òun kò níye rárá. Àwọn ẹ̀kọ́ wọ̀nyí ni ẹ kò tíì kọ́ rí. A! ìbá ṣe pé ẹ lè mọ iye ọkàn ènìyàn.” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Àpẹẹrẹ ìhìn iṣẹ́ ìdáláre gẹ́gẹ́ bí a ti fi í hàn láti ọwọ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ni Gídíónì, ẹni tí í ṣe ènìyàn májẹ̀mú, nítorí a yí orúkọ rẹ̀ padà sí Jerubbaal. Ìhìn iṣẹ́ Gídíónì ní í ṣe pẹ̀lú bí ó ti fi ògùṣọ̀ iná tí ń jó sínú ìkòkò amọ̀, lẹ́yìn náà ó fọ ìkòkò náà, ó fún ìpè, ó sì ké pé, “idà Oluwa àti ti Gídíónì.” Idà Gídíónì náà sì jẹ́ idà Oluwa pẹ̀lú, nítorí idà ni Ọ̀rọ̀ Ọlọ́run, èyí tí í ṣe àpapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Ìhìn iṣẹ́ náà ni a ṣojú fún nípasẹ̀ ìpè àti igbe rẹ̀, bí ó ti ń fọ ìkòkò náà. Ìkòkò náà ni ẹ̀dá ènìyàn, èyí tí ó gbọdọ̀ jẹ́ fífọ́, tàbí kí a rẹ ara rẹ̀ sí erùpẹ̀, kí ògo ìmọ́lẹ̀ Ọlọ́run lè tàn jáde.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Kí Gídíón tó kéde ìhìnrere náà, ó kó ọ̀ọ́dúnrún ọkùnrin jọ nípasẹ̀ ìlànà ìdánwò kan. Nígbà tí ìlànà náà parí, Gídíón ní ọ̀ọ́dúnrún ọkùnrin. Ọ̀ọ́dúnrún jẹ́ ìdámẹ́wàá nínú ẹgbẹ̀rún mẹ́ta ní Pẹ́ńtíkọ́sìtì. Wọ́n ṣojú fún ogun tí a gbé dìde nínú Ìsíkíẹ́lì ọgbọ̀n-ún àti méje, tí wọ́n sì wọ inú májẹ̀mú àìnípẹ̀kun.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Nítorí náà mo sọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pa láṣẹ fún mi, ẹ̀mí sì wọ inú wọn, wọ́n sì yè, wọ́n sì dìde dúró lórí ẹsẹ̀ wọn, ọmọ-ogun tí ó pọ̀ gan-an. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí ni gbogbo ilé Israẹli: kíyèsi i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti ṣègbé: a ti gé wa kúrò ní ti apá wa. Esekiẹli 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

A ti gé ilé Israẹli kúrò nípa àwọn ìpín rẹ̀, àti Hesekieli yóò fi hàn bí àwọn ìpín Juda àti Efraimu tí a ti gé kúrò yóò ṣe di orílẹ̀-èdè kan ṣoṣo. Ẹgbẹ́ ọmọ-ogun náà ní ọ̀pá méjì tí ó ti wà níyà sọ́tọ̀, ṣùgbọ́n tí a so pọ̀ di ọ̀pá kan ṣoṣo, nígbà tí wọ́n bá wọ inú májẹ̀mú pẹ̀lú Ọlọ́run.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Pẹ̀lúpẹ̀lú, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn: èmi yóò sì gbé wọn kalẹ̀, èmi yóò sì sọ wọn di púpọ̀, èmi yóò sì fi ibi mímọ́ mi sí àárín wọn títí láé. Àgọ́ mi pẹ̀lú yóò wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọ́run wọn, àwọn náà yóò sì jẹ́ ènìyàn mi. Àwọn orílẹ̀-èdè yóò sì mọ̀ pé èmi Olúwa ni ẹni tí ń sọ Ísírẹ́lì di mímọ́, nígbà tí ibi mímọ́ mi yóò bá wà ní àárín wọn títí láé. Hesekieli 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

Àwọn “orílẹ̀-èdè aláìmọ̀ yóò sì mọ̀ pé Olúwa” ni ó ń sọ Ísírẹ́lì di mímọ́, nígbà tí Ó bá fi ibi mímọ́ Rẹ̀ sí àárín wọn. Ìsopọ̀ ibi mímọ́ Ọlọ́run mọ́ àwọn ènìyàn Ọlọ́run dúró fún ìsopọ̀ tẹ́ńpìlì ènìyàn pẹ̀lú tẹ́ńpìlì àtọ̀runwá; nígbà tí èyí bá sì ṣẹlẹ̀, a fi èdìdì lé àwọn olóòótọ́ 300 ti Ọlọ́run, ayé náà kò sì lè ní ìkìlọ̀ bí kò ṣe nípa rírí àwọn ènìyàn kan tí a ti sọ di mímọ́ ní àkókò ìdààmú òfin Ọjọ́ Ìsinmi.

> “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 nípa ẹ̀ṣẹ̀, nípa òdodo àti nípa ìdájọ́. A lè kìlọ̀ fún ayé nìkan nípa rírí àwọn tí wọ́n gba òtítọ́ gbọ́ tí a sọ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí ìlànà gíga àti mímọ́, tí wọ́n ń fi hàn, ní ìtumọ̀ gíga àti títóbi, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti àwọn tí ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ ti Ẹ̀mí ń fi ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run hàn, àti àwọn tí ń pa ọjọ́ ìsinmi èké kan mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn ní kedere ohun tí àmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ṣì ń ka ọjọ́ yìí sí mímọ́, ń rú àfọwọ́kọ ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó ronú láti yí àkókò àti òfin padà.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Ibi mímọ́ Ọlọ́run ni a so pọ̀ mọ́ ìjọ Rẹ̀ nígbà tí ìjọ bá yípadà kúrò ní ìjọ oníjàkadì sí ìjọ aláṣẹ́gun. Májẹ̀mú tí Ẹsẹ́kíẹ́lì tọ́ka sí ni a fi hàn ní ìbáṣepọ̀ pẹ̀lú ìsopọpọ̀ ọ̀pá méjèèjì, tí wọ́n di orílẹ̀-èdè kan náà.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Sọ fún wọn pé, Báyìí ni Olúwa Ọlọrun wí; Kíyèsí i, èmi yóò mú ọ̀pá Jóṣẹ́fù, tí ó wà ní ọwọ́ Éfúràímù, àti àwọn ẹ̀yà Israẹli ẹlẹgbẹ́ rẹ̀, èmi yóò sì fi wọn kún un, àní pẹ̀lú ọ̀pá Júdà, èmi yóò sì sọ wọn di ọ̀pá kan, wọn yóò sì di ọ̀kan ní ọwọ́ mi. Àti àwọn ọ̀pá tí ìwọ kọ sí yóò wà ní ọwọ́ rẹ níwájú ojú wọn. Kí o sì sọ fún wọn,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Báyìí ni Olúwa Ọlọrun wí; Kíyèsi i, èmi yóò mú àwọn ọmọ Ísírẹ́lì láti àárín àwọn aláìkọlà, níbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo ẹ̀gbẹ́, èmi yóò sì mú wọn wọ ilẹ̀ wọn fúnra wọn: Èmi yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Ísírẹ́lì; ọba kan yóò sì jẹ́ ọba fún wọn gbogbo: wọn kì yóò sì tún jẹ́ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò tún pín wọn sí ìjọba méjì mọ́ rárá: Wọn kì yóò sì tún fi àwọn òrìṣà wọn bà ara wọn jẹ́ mọ́, tàbí pẹ̀lú àwọn ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò nínú gbogbo ibùgbé wọn, níbi tí wọ́n ti ṣẹ̀, èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọ́n yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọrun wọn. Ẹsẹkíẹ́lì 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Ọ̀pá Éfúrámù àti ọ̀pá Júdà ni àwọn ìtúká méjì ọdún 2520 sí Éfúrámù àti Júdà tí wọ́n dé ìparí wọn ní 1798 àti ní October 22, 1844, lẹ́sẹ̀sẹ̀. Wọ́n di orílẹ̀-èdè kan ṣoṣo ti Ísírẹ́lì ti ẹ̀mí ti òde òní ní October 22, 1844, nígbà tí iṣẹ́ ìwẹ̀nùmọ́ àwọn ènìyàn Rẹ̀, tàbí ibi mímọ́ Rẹ̀, bẹ̀rẹ̀. Ìtàn náà jẹ́ àpẹẹrẹ ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí a óò yọ ẹ̀gbin kúrò lára wọn, tí a ó sì sọ di mímọ́ (wẹ̀nùmọ́) nípasẹ̀ Òjíṣẹ́ Májẹ̀mú náà, ẹni tí ó fi ojijì wá sí tẹ́ńpìlì rẹ̀ ní àkókò òfin Ọjọ́ Àìkú. Nígbà tí ìyọkúrò ẹ̀gbin yẹn bá ṣẹ, díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, ìjọ tó ṣẹ́gun yóò ní ọba kan lórí wọn, ọba náà sì ni Dafidi, ẹni tí ó bẹ̀rẹ̀ ìjọba rẹ̀ ní ọmọ ọdún mẹ́tàlélọ́gbọ̀n. Òun gan-an ni Dafidi náà tí ó wà nínú Matthew orí kìn-ín-ní, gẹ́gẹ́ bí ìran kẹrìnlá láti ọwọ́ Abraham. Èyí ń fi ẹlẹ́rìí kẹta kan ti Dafidi hàn ní àkókò òfin Ọjọ́ Àìkú. Ẹgbẹ́ ọmọ-ogun alágbára tí a gbé dìde láti inú ọ̀pá méjèèjì ni ọba Dafidi ń darí, nígbà tí a bá ti yọ àwọn èpò kúrò nínú ìjọ.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> “Dafidi ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; olùṣọ́-àgùntàn kan náà ni gbogbo wọn yóò ní: wọn yóò máa rìn nínú àwọn ìdájọ́ mi pẹ̀lú, wọn yóò sì pa àwọn ìlànà mi mọ́, wọn yóò sì ṣe wọn. Wọn yóò sì máa gbé ní ilẹ̀ tí mo fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé nínú rẹ̀, àní àwọn tìkára wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dafidi ìránṣẹ́ mi yóò sì jẹ́ ọmọ-aládé wọn títí láé.” Hesekieli 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Ẹgbẹ́ ọmọ-ogun náà pẹ̀lú ni àwọn àlùfáà inú 1 Peteru orí kejì, tí wọ́n jẹ́ ọgbọ̀n ọdún nígbà tí wọ́n bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, ni a ń kọ́ yín sókè di ilé ẹ̀mí, ìṣèré alufaa mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jesu Kristi. 1 Peteru 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Àwọn àlùfáà wọ̀nyẹn ni a tún ṣàpẹẹrẹ wọn nípasẹ̀ àwọn oníwàásù Míléráítì ọ̀ọ́dúnrún mẹ́ta tí wọ́n mú àwọn àtẹ ìṣirò 1843 ọ̀ọ́dúnrún mẹ́ta tí a tẹ̀ jáde, tí wọ́n sì lo àwọn àtẹ náà láti mú ìfẹ̀sẹ̀rọ̀ náà lọ sí ìran wọn.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Lẹ́yìn ìjíròrò díẹ̀ lórí kókó ọ̀rọ̀ náà, a dìbò fohùnṣọ̀kan pé kí a ṣe àtẹ̀jáde lithographi irinwó mẹ́ta tí ó jọ èyí, èyí tí a sì ṣe láìpé. Wọ́n ń pè wọ́n ní ‘àwọn chart ’43.’ Èyí jẹ́ Àpéjọ kan tí ó ṣe pàtàkì gidigidi.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Nísinsìnyí ìtàn wa fi hàn pé ọ̀kẹ́ àìmọye ni wọ́n ń kọ́ni láti inú àwọn àtẹ̀ ìṣírò àkókò kan náà tí William Miller ń lò, gbogbo wọn sì jẹ́ irú kan náà. Nígbà náà, ìṣọ̀kan ìránṣẹ́ náà ni pé gbogbo rẹ̀ dojú kọ́ kókó kan ṣoṣo, ìbọ̀wá Olúwa Jésù ní àkókò kan pàtó, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Àwọn oníwàásù Míléráìtì mẹ́ẹ̀ẹ́dọ́gbọ̀n náà ṣe iṣẹ́ wọn ní àkókò ìtàn áńgẹ́lì àkọ́kọ́, ìmísí sì jẹ́ kí a mọ̀ pé áńgẹ́lì àkọ́kọ́ náà jẹ́ àpẹẹrẹ áńgẹ́lì kẹta. Gẹ́gẹ́ bí Joseph Bates ti sọ, “gbogbo wọn jẹ́ ti ìrán kan náà.” Gídíónì pa á mọ́ fún ogun rẹ̀ tí ó jẹ́ ọ̀ọ́dúnrún mẹ́ta pé kí wọn ṣe gẹ́gẹ́ bí òun ti ṣe. Àwọn oníwàásù Míléráìtì mẹ́ẹ̀ẹ́dọ́gbọ̀n náà, tí a fi ogun Gídíónì tí ó jẹ́ ọ̀ọ́dúnrún mẹ́ta ṣàpẹẹrẹ wọn, ni a ó fi sí ìbámu ní 9/11, níbi tí a ti fi agbára fún ìṣẹ́pọ̀ àkọ́kọ́, tí ìdánwò sì ti bẹ̀rẹ̀.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Nígbà náà ni Jerubbaali, ẹni tí í ṣe Gideoni, àti gbogbo àwọn ènìyàn tí ó wà pẹ̀lú rẹ̀ jí ní kùtùkùtù, wọ́n sì dó sí etí kànga Harodu: bẹ́ẹ̀ ni ẹgbẹ́ ọmọ-ogun àwọn ará Midiani wà ní apá àríwá wọn, lẹ́bàá òkè Moreh, nínú àfonífojì. OLÚWA sì sọ fún Gideoni pé, Àwọn ènìyàn tí ó wà pẹ̀lú rẹ pọ̀ jù fún mi láti fi àwọn ará Midiani lé wọn lọ́wọ́; kí Israẹli má bàa yangàn ara wọn sí mi, pé, Ọwọ́ ara mi tìkára rẹ̀ ni ó gbà mí là. Nítorí náà, lọ báyìí, kéde sí etí àwọn ènìyàn náà, pé, Ẹnikẹ́ni tí ó bá ń bẹ̀rù, tí ó sì fòyà, kí ó padà, kí ó sì kúrò ní kùtùkùtù kúrò ní òkè Gileadi. Àti pé, nínú àwọn ènìyàn náà, ẹgbẹ̀rún méjìlélógún ni ó padà; ẹgbẹ̀rún mẹ́wàá sì kù. OLÚWA sì tún sọ fún Gideoni pé, Àwọn ènìyàn náà ṣì pọ̀ jù; mú wọn sọ̀kalẹ̀ sí ibi omi, èmi yóò sì dán wọn wò fún ọ níbẹ̀: yóò sì rí bẹ́ẹ̀ pé, ẹni tí mo bá sọ fún ọ pé, Ẹni yìí ni yóò bá ọ lọ, òun náà ni yóò bá ọ lọ; ẹni tí mo bá sì sọ fún ọ pé, Ẹni yìí kì yóò bá ọ lọ, òun náà kì yóò lọ.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Nítorí náà, ó mú àwọn ènìyàn sọ̀kalẹ̀ lọ sí etí omi; OLÚWA sì wí fún Gídíónì pé, Gbogbo ẹni tí ó bá fi ahọ́n rẹ̀ yò omi bí ajá ti ń yò, ìwọ yóò yà á sọ́tọ̀ sí apá kan; bẹ́ẹ̀ gẹ́gẹ́ ní gbogbo ẹni tí ó bá kúnlẹ̀ lórí eékún rẹ̀ láti mu omi. Iye àwọn tí wọ́n yò omi, tí wọ́n sì fi ọwọ́ wọn mú un dé ẹnu wọn, jẹ́ ọ̀ọ́dúnrún ọkùnrin: ṣùgbọ́n gbogbo ìyókù àwọn ènìyàn náà kúnlẹ̀ lórí eékún wọn láti mu omi. Àwọn Onídàájọ́ 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Orúkọ Gideoni ni a yí padà sí Jerubbaali, tí ó túmọ̀ sí “láti bá Baali jà.” Gideoni túmọ̀ sí “olùgé lulẹ̀,” Johanu Oníbatisimu sì fi àáké sí ìsàlẹ̀ igi náà. Johanu ṣe àfihàn àpẹẹrẹ William Miller, ojiṣẹ́ áńgẹ́lì àkọ́kọ́, ní ibẹ̀ ni Gideoni sì bá a mu. Gideoni ni Miller, Elijah alpha, nínú ìtàn àwọn áńgẹ́lì mẹ́ta.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Àwọn ará Midiani ni ọ̀tá ìhà àríwá, wọ́n sì dó sí ẹ̀gbẹ́ òkè Moreh, Gideoni sì wà lẹ́gbẹ̀ẹ́ kànga Harodi, èyí tí ìtumọ̀ rẹ̀ jẹ́ ìbẹ̀rù àti ẹ̀rù. 9/11 mú ìṣẹ̀lẹ̀ ẹ̀rù-ìbánisọ̀rọ̀ wọlé, ìránṣẹ́ àkọ́kọ́ sì jẹ́ ìpè láti bẹ̀rù Ọlọ́run. Gideoni wà ní 9/11, ní kànga Harodi (ẹ̀rù-ìbánisọ̀rọ̀), ọ̀tá ìhà àríwá sì wà ní àfonífojì lẹ́gbẹ̀ẹ́ òkè Moreh, èyí tí ìtumọ̀ rẹ̀ jẹ́ òjò ìbẹ̀rẹ̀. Ní 9/11 ìfọ̀kànsínká òjò ìkẹ́yìn, èyí tí í ṣe òjò ìbẹ̀rẹ̀, bẹ̀rẹ̀ sí í rọ̀ láti orí òkè Moreh. Lẹ́yìn àkọ́kọ́ nínú àwọn àdánwò méjì náà, wọ́n rán ẹgbẹ̀rún méjìlélógún náà padà sí ilé láti orí òkè Gileadi. Gileadi túmọ̀ sí àmì ọ̀nà, àmì ọ̀nà tí a ti rán ẹgbẹ̀rún méjìlélógún náà padà sí ilé sì ni ìbànújẹ àkọ́kọ́ ti April 19, 1844 tàbí July 18, 2020. Méjìlélógún ni ó samisi àmì ọ̀nà ìbànújẹ àkọ́kọ́, gẹ́gẹ́ bí 22 ṣe fi hàn ọjọ́ tí ìbànújẹ ńlá dé ní October 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Ìdánwò tí ó tẹ̀ lé e ni ìdánwò omi, tí a fi ìtàn àwọn Millerite ṣàpèjúwe rẹ̀ nípasẹ̀ àpéjọ ibùdó Exeter, níbi tí agọ́ méjì wà tí ó ní ìbáṣepọ̀ pẹ̀lú omi, nípa bẹ́ẹ̀ tí wọ́n ṣojú fún ẹgbẹ́ méjì àwọn olùjọsìn. Exeter túmọ̀ sí “àgọ́ olódi lórí omi,” agọ́ kejì sì ni àwọn wúńdíá aṣiwèrè láti Watertown gbé. Exeter ṣojú fún ìdánwò omi Gideoni, ṣùgbọ́n kì í ṣe omi náà gan-an bẹ́ẹ̀, bí kò ṣe ọ̀nà tí a lò láti mu omi náà. Ẹgbẹ́ kan rẹ̀wẹ̀sì jù láti máa tẹ̀síwájú bí wọ́n ṣe ń ka omi náà soke, ẹgbẹ́ kejì sì ń bá a lọ síwájú. Ẹgbẹ́ kan ni ẹgbẹ́ alárẹ̀, tí Leah ṣojú fún ní ìfàrówérọ̀ pẹ̀lú Rakeli, ẹni tí ó jẹ́ arìnrìn-àjò rere.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Iṣẹ́-òjíṣẹ́ Future for America jẹ́ Gídíónì ní 9/11, nígbà tí àkọ́kọ́ nínú ìdánwò méjì yóò wẹ́ kíláàsì ńlá kan kúrò nínú ẹgbẹ́ Gídíónì. Ìṣẹ̀lẹ̀ ìpaniláyà ti 9/11 ń tọ́ka sí kànga Harodi ti ìbẹ̀rù àti ìdẹrù, òkè Moreh sì ń tọ́ka sí ìbẹ̀rẹ̀ òjò àìpẹ́. Ìyapa kan ṣẹlẹ̀ ní July 18, 2020 nígbà tí ẹgbàá mọ́kànlélógún fi kúrò, báyìí sì ṣe àmì dídé àkókò ìdádúró pẹ̀lú nọ́mbà méjìlélógún. Ọ̀ọ́dúnrún Gídíónì ni àwọn tí wọ́n kọjá ìdánwò kejì, èyí tí í ṣe ìdánwò ọ̀nà-ìlànà òjò àìpẹ́ gẹ́gẹ́ bí a ti fi hàn nínú Isaiah twenty-eight.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Pétérù wà ní Panium pẹ̀lú ní Pẹ́ńtíkọ́sì. Pẹ́ńtíkọ́sì ni òfin Ọjọ́-Àìkú, Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ kẹrìnlá [Daniel eleven] ẹsẹ̀ kẹrìndínlógún sì tún jẹ́ òfin Ọjọ́-Àìkú. Ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún nínú orí kẹ́tàlá [chapter eleven] ti Dáníẹ́lì ni Panium, àwọn ẹsẹ̀ wọ̀nyẹn sì dúró fún ìtàn àsọtẹ́lẹ̀ ti òde tí ń darí sí òfin Ọjọ́-Àìkú; Pétérù sì nínú Ìṣe Àwọn Àpọ́sítélì, ní wákàtí kẹta àti kẹsàn-án, dúró fún ìtàn àsọtẹ́lẹ̀ ti inú tí ń darí sí òfin Ọjọ́-Àìkú. Ìlà òde ń fi ìtàn tí ń darí sí àmì ẹranko hàn, ìlà inú sì ń fi ìtàn dídi àmì ìdìmọ̀ àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand] hàn. Níwọ̀n bí Pétérù ti jẹ́ ààmì pàtàkì gidigidi nínú ìtàn òde àti ìtàn inú tí ó wà nísinsìnyí nínú ìlànà ìmúṣẹ, ó dà bí ohun tí ó yẹ láti fi Pétérù sínú àyíká àsọtẹ́lẹ̀ tí ń sáré lábẹ́ ìkànsí ojú-òde ti Ìwé Mímọ́.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Àwọn àsọtẹ́lẹ̀ Mèsáyà méjìlá tí a fi àmì hàn pé wọ́n ti ṣẹ ní inú ìwé Mátíù ń ṣàpẹẹrẹ ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. “Àkókò òpin” ń fi ìbẹ̀rẹ̀ ìṣísẹ̀ àtúnṣe hàn, àti gẹ́gẹ́ bí ìbí Ááróni àti Mósè ṣe fi “àkókò òpin” hàn nínú ìtẹ̀síwájú ìlà Mósè, alfa Kristi, bẹ́ẹ̀ náà ni ìbí Jòhánù, àti ti Jésù arákùnrin ìyá rẹ̀ fi “àkókò òpin” hàn ní ọdún 1989. Bí ó bá yẹ kí a ronú lórí àwọn àsọtẹ́lẹ̀ Mèsáyà méjìlá náà ń di ohun tí ó túbọ̀ fa ìfẹ́-síi, nígbà tí a bá fi í sínú àyíká rẹ̀ nípa gbígbé ìbéèrè mìíràn dìde. Ìwé wo mìíràn nínú Bíbélì ni ó fi àmì hàn sí ọ̀pọ̀ ìmúṣẹ Mèsáyà tó pọ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí a ti rí nínú Mátíù?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Iṣẹ́ Ọlọ́run lórí ayé fi hàn, láti ìran dé ìran, ìfarajọ tí ó ṣe kedere ní gbogbo àtúnṣe ńlá tàbí ìṣísẹ̀ ẹ̀sìn. Àwọn ìlànà ìbáṣepọ̀ Ọlọ́run pẹ̀lú ènìyàn jẹ́ èyí kan náà ní gbogbo ìgbà. Àwọn ìṣísẹ̀ pàtàkì ti ìsinsin yìí ní àfígbá wọn nínú àwọn ti àtijọ́, irírí ìjọ ní àwọn ìgbà ìṣáájú sì ní àwọn ẹ̀kọ́ tí ó níye lórí gidigidi fún àkókò tiwa fúnra wa.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Gbogbo ìṣísẹ̀ àtúnṣe ní ibi ìbẹ̀rẹ̀ kan, èyí tí a pè ní “àkókò òpin,” nínú ìwé Dáníẹ́lì. Àkókò òpin nínú ìṣísẹ̀ àtúnṣe ti Kristi ni ìbí Rẹ̀, èyí tí ó jẹ́ àpẹẹrẹ fún ọdún 1798 àti 1989 méjèèjì,

## The First Messianic Waymark—1989

Àmi Ọ̀nà Mèsáyà Àkọ́kọ́—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Wọ́n sì wí fún un pé, Ní Bẹtilẹhẹmu ti Judea: nítorí báyìí ni a ti kọ ọ́ nípasẹ̀ wòlíì pé, Ìwọ Bẹtilẹhẹmu, ní ilẹ̀ Juda, kì í ṣe ẹni tí ó kéré jù láàárín àwọn alákòóso Juda: nítorí nínú rẹ ni Alákòóso kan yóò ti jáde, ẹni tí yóò máa ṣàkóso àwọn ènìyàn mi Israẹli. Mátíù 2:5, 6.

## Prediction

Àsọtẹ́lẹ̀

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Ṣùgbọ́n ìwọ, Bẹtilẹhẹmu Efrata, bí ó tilẹ̀ jẹ́ pé ìwọ kéré láàárín ẹgbẹẹgbẹ̀rún Juda, síbẹ̀ láti inú rẹ ni ẹni náà yóò ti jáde wá sọ́dọ̀ mi, ẹni tí yóò jẹ́ alákòóso ní Israẹli; ẹni tí ìjáde rẹ ti wà láti ìgbà àtijọ́, láti ayérayé. Míkà 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Ọdún 1989 ni àkókò òpin fún ìṣísẹ̀ angẹli kẹta. Ó dé lẹ́yìn ọdún 126 láti ìgbésẹ̀ ìṣọ̀tẹ̀ ti 1863, a sì ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Ronald Reagan àti George Bush àgbà. Àkókò òpin nínú ìtàn Mósè ni ìbí Árónì àti Mósè, gẹ́gẹ́ bí àkókò òpin nínú ìtàn Kristi ṣe jẹ́ ìbí Johanu Oníbatisí àti Kristi. Nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀, gẹ́gẹ́ bí a ti ṣe é ní 1989, ìmúgbòòrò ìmọ̀ wà. Ìmúgbòòrò ìmọ̀ náà sì ń mú lọ sí àmì-ọ̀nà kejì, ní fífi ìdánimọ̀ hàn nígbà tí a bá mú ìránṣẹ́ ìdánwò dàgbà láti inú ìmọ̀ tí a ṣí sílẹ̀.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Gbogbo ìṣísẹ̀ àtúnṣe máa ń fi àmì sí àkókò kan nígbà tí a bá ṣe ìsọ̀rọ̀ ìhìnrere náà ní ọ̀nà tó dá lórí ìlànà, lẹ́yìn èyí tí ó sì di ìhìnrere ìdánwò. Kristi máa ń ṣàlàyé ìdánwò náà nígbà gbogbo ṣáájú kí Ó tó di àwọn ọkùnrin àti àwọn obìnrin ní ojúṣe nípa ìdánwò náà. A sọ fún Adamu àti Efa tẹ́lẹ̀ nípa àwọn àbájáde tí yóò wáyé bí wọ́n bá ṣàìgbọràn, Ọlọ́run kò sì yí padà láéláé.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> OLÚWA Ọlọ́run sì pàṣẹ fún ọkùnrin náà, pé, Nínú gbogbo igi inú ọgbà ni ìwọ lè jẹ lọ́fẹ̀ẹ́: Ṣùgbọ́n nínú igi ìmọ̀ rere àti búburú, ìwọ kò gbọdọ̀ jẹ nínú rẹ̀: nítorí ní ọjọ́ tí ìwọ bá jẹ nínú rẹ̀, dájúdájú ìwọ yóò kú. Jẹ́nẹ́sísì 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller “fi ìlànà múlẹ̀” fún ìhìn ìdánwò ti áńgẹ́lì kìn-ín-ní láti ọdún 1831 sí 1833. Ìhìn ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ni a fi ìlànà múlẹ̀ ní 1996, pẹ̀lú ìtẹ̀jáde ìwé ìròyìn Time of the End tí ó bo ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, tí a ṣí sílẹ̀ ní 1989. Ní ọdún náà ni a tún tẹ ìtẹ̀jáde tí a pè ní, Prophetic Time Lines, jáde, ó sì gbé kalẹ̀ ọ̀nà ìmúlò tí ó lágbára ju àwọn òfin tí William Miller gbà múlẹ̀ lọ ní ìgbà méjìlélógún. Àwọn òfin wọ̀nyí ni a ti gbé kalẹ̀ nísinsin yìí nínú ìtẹ̀jáde Prophetic Keys. Àwọn òfin tí gbogbo àwọn tí yóò máa kéde ìhìn áńgẹ́lì kẹta yóò lò ni òfin Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Àwọn tí wọ́n wà nínú ìkéde ọ̀rọ̀ áńgẹ́lì kẹta ń yẹ Ìwé Mímọ́ wò gẹ́gẹ́ bí ìlànà kan náà tí Bàbá Miller gbà.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Àwọn òfin Miller ni alfa, àwọn Kókó-àṣírí Wòlíì sì ni omega. Ọ̀nà kan ṣoṣo láti borí ìhìn-iṣẹ́ ìdánwò wòlíì ni láti lo ọ̀nà ìmúlò ìkẹ́kọ̀ọ́ tí a ti ṣàlàyé nínú Ọ̀rọ̀ Ọlọ́run. A kò lè yà ìhìn-iṣẹ́ òtítọ́ kúrò lọ́dọ̀ ọ̀nà ìmúlò òtítọ́ tí ń fi ìhìn-iṣẹ́ náà múlẹ̀. Nínú gbogbo ìṣíkiri àtúnṣe, a máa ń gbé ìhìn-iṣẹ́ ìdánwò fún ìran yẹn kalẹ̀, ó sì ní ọ̀nà ìmúlò tí ó tọ́ gẹ́gẹ́ bí apá kan nínú àmì ọ̀nà náà. Ìhìn-iṣẹ́ Miller dá lórí ṣíṣí ìdìmọ́ ìwé Daniel. Ìhìn-iṣẹ́ rẹ̀ ni ìhìn-iṣẹ́ Gideoni, nítorí pé ó tún mú ogun ẹgbẹ̀rún mẹ́ta wá jáde.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Ó sì pín àwọn ọkùnrin ọ̀ọ́dúnrún náà sí ẹgbẹ́ mẹ́ta, ó sì fi ìpè kan sí ọwọ́ olúkúlùkù ènìyàn, pẹ̀lú àwọn ìkòkò òfìfo, àti àwọn fìtílà ní inú àwọn ìkòkò náà. Ó sì wí fún wọn pé, Ẹ máa wo mí, kí ẹ sì ṣe bẹ́ẹ̀ gẹ́gẹ́ bí mo ṣe ń ṣe: sì kíyèsi i, nígbà tí mo bá dé etí ibùdó náà, yóò sì rí bẹ́ẹ̀ pé, gẹ́gẹ́ bí mo ṣe ń ṣe, bẹ́ẹ̀ ni kí ẹ ṣe. Nígbà tí èmi àti gbogbo àwọn tí ó wà pẹ̀lú mi bá fi ìpè fọn, nígbà náà ni kí ẹ fi àwọn ìpè náà fọn pẹ̀lú ní gbogbo ẹ̀gbẹ́ ibùdó náà, kí ẹ sì wí pé, Idà Oluwa, àti ti Gideoni. Àwọn Onídàájọ́ 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Ìhìn iṣẹ́ Miller ni “kàkàkí,” àti “idà.” Síbẹ̀, idà náà jẹ́ ti Gideoni àti ti Olúwa pẹ̀lú. Ọ̀rọ̀ Olúwa ni a tẹ̀ jáde ní 1611, àti ọdún 220 lẹ́yìn náà Miller tẹ ìhìn iṣẹ́ rẹ̀ ti áńgẹ́lì kìnní jáde. A tẹ Ìkéde Òmìnira jáde ní 1776, àti ọdún 220 lẹ́yìn náà ní 1996, a tẹ ìhìn iṣẹ́ áńgẹ́lì kẹta jáde. Ti Miller jẹ́ ìhìn iṣẹ́ inú ti áńgẹ́lì kìnní fún àwọn ènìyàn Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìran odò Ulai, tí ń kéde ìṣíṣí ìdájọ́. Ìhìn iṣẹ́ áńgẹ́lì kẹta ti Future for America ni ìhìn iṣẹ́ òde ti àwọn ènìyàn Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìran odò Hiddekel, tí ń kéde ìpiparí ìdájọ́.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Ọ̀nà ìṣe àsọtẹ́lẹ̀ ni a ṣàfihàn nínú ọ̀kan lára àwọn àsọtẹ́lẹ̀ Mèsáyà tí Mátíù tọ́ka sí gẹ́gẹ́ bí èyí tí a mú ṣẹ nípasẹ̀ Kristi, àti ní ṣíṣe bẹ́ẹ̀ ó ń ṣe àpẹẹrẹ ọdún 1831, pẹ̀lú “bàbá” tí ó dúró fún ọmọ rẹ̀ ní ọdún 1996. Àwọn ẹlẹ́rìí méjì ti ọ̀nà ìṣe jẹ́ alfa àti omega, àti pẹ̀lú ìkópa ońṣẹ́ ènìyàn, papọ̀ ni wọ́n ń fìdí ìbáṣepọ̀ bàbá àti ọmọ múlẹ̀, èyí tí í ṣe ìbáṣepọ̀ ìránṣẹ́ Èlíjà ti Malaki. Àwọn ọkàn bàbá ni a yí padà sí ọ̀dọ̀ àwọn ọmọ, bẹ́ẹ̀ sì ni ti àwọn ọmọ sí ọ̀dọ̀ àwọn bàbá. A gbọ́dọ̀ so àwọn òfin Miller pọ̀ mọ́ àwọn òfin tí a pe ní Àwọn Kọ́kọ́rọ́ Àsọtẹ́lẹ̀. Imọ́lẹ̀ tuntun gbọ́dọ̀ jẹ́ èyí tí a kọ́ sórí ìmọ́lẹ̀ àtijọ́. Àwọn tí wọ́n bá yan láti má lo ọ̀nà ìṣe ọdún 1831 àti 1996 ni a fi ègún jẹ. Ẹgbẹ́ kan ni a fi ègún jẹ, ẹgbẹ́ kejì sì ni a bù kún. Yíyan náà wà lọ́wọ́ rẹ?

## The Second Messianic Waymark —1996

Àmì Àmì Mèsáyà Kejì —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Kí a lè mú un ṣẹ nípa èyí tí a sọ láti ẹnu wòlíì, pé, Èmi yóò la ẹnu mi sílẹ̀ nínú òwe; èmi yóò sọ ohun tí a ti fi pamọ́ láti ìpìlẹ̀ ayé. Mátíù 13:35.

## Prediction

Asọtẹ́lẹ̀

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Èmi yóò fi òwe là ẹnu mi; èmi yóò sọ àwọn ọ̀rọ̀ òkùnkùn ti àtijọ́. Sáàmù 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Àwọn ọ̀rọ̀ òkùnkùn; àwọn òwe tí Kìnnìún ẹ̀yà Júdà “ń sọ” jẹ́ ìfihàn òtítọ́ lórí ìlà lórí ìlà, àwọn òtítọ́ tí a ti di èdìdì lé, tàbí tí a ti pa mọ́ láti ìpìlẹ̀ ayé. Nígbà tí a bá ti fi ọ̀rọ̀ náà lélẹ̀ ní òfin, lẹ́yìn náà a máa fi agbára fún un nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ kan tí ó samisi ìbẹ̀rẹ̀ àkókò ìdánwò.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Nígbà tí òjò àìpẹ̀yà ìkẹ́yìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ní Ọjọ́ Kẹsàn-án, oṣù Kẹsàn-án, ọdún 2001, ìṣọ̀tẹ̀ ti 1888 àti ti Kóra ni a tún ṣe. Ní ìṣọ̀tẹ̀ Minneapolis ti 1888 àti pẹ̀lú ìṣọ̀tẹ̀ Kóra, àwọn ìránṣẹ́ tí Ọlọ́run yàn ni a kọ̀, pọ̀ mọ́ ìhìnrere tí wọ́n gbé kalẹ̀. Ọmọ pẹ̀lú omi ìwẹ̀ ni a jù sóde pọ̀. Wọ́n jù wọ́n sóde lórí ìdí pé gbogbo àwùjọ náà jẹ́ mímọ́ gẹ́gẹ́ bí àwọn tí Ọlọ́run ti yàn. Àwọn ọlọ̀tẹ̀ kò lè rí ìwà-Ọlọ́run nínú àwọn ìránṣẹ́ ènìyàn náà. Gbogbo ohun tí wọ́n lè rí ni ara wọn, ìwà ènìyàn tí kò ní ìwà-Ọlọ́run, nítorí náà wọ́n ro pé gbogbo ènìyàn jẹ́ kan náà.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Ní báyìí, Kórà, ọmọ Ísà, ọmọ Kóhátì, ọmọ Léfì; àti Dátánì àti Àbírámù, àwọn ọmọ Élíábù; àti Ónì, ọmọ Pélétì, àwọn ọmọ Rúbẹ́nì, mú àwọn ènìyàn: Wọ́n sì dìde síwájú Mósè, pẹ̀lú díẹ̀ nínú àwọn ọmọ Ísírẹ́lì, ọ̀ọ́dúnrún méjì àádọ́ta àwọn ọmọ-aládé ìjọ, ẹni olókìkí nínú àpéjọ, àwọn ènìyàn orúkọ ńlá: Wọ́n sì kó ara wọn jọ sí Mósè àti sí Áárónì, wọ́n sì wí fún wọn pé, Ẹ ti fi púpọ̀ jù lé ara yín, níwọ̀n bí gbogbo ìjọ ti jẹ́ mímọ́, olúkúlùkù wọn, tí Olúwa sì wà láàárín wọn: èéṣe tí ẹ fi gbé ara yín ga ju ìjọ Olúwa lọ? Númérì 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Ìṣọ̀tẹ̀ Kora, 1888, àti 9/11 ni a ṣàfihàn gẹ́gẹ́ bí ìkọ̀ láti tẹríba fún yíyàn Ọlọ́run nípa aṣáájú tí Ó ti yàn, nígbà tí wọ́n fi ìgbẹ́kẹ̀lé sí ìtumọ̀ èké kan ti ìjọ Ọlọ́run. Jeremiah ṣàfihàn ìṣẹ̀lẹ̀ kan náà nígbà tí àwọn ọlọ̀tẹ̀ náà sọ pé, “tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni wọ̀nyí.”

> The word that came to Jeremiah from the Lord, saying,

> Ọ̀rọ̀ tí ó tọ Jeremáyà wá láti ọ̀dọ̀ Olúwa, pé,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Dúró ní ẹnu-ọ̀nà ilé Olúwa, kí o sì kéde ọ̀rọ̀ yìí níbẹ̀, kí o sì wí pé, Ẹ gbọ́ ọ̀rọ̀ Olúwa, gbogbo yín ènìyàn Júdà, tí ń wọ ẹnu-ọ̀nà wọ̀nyí láti wá Olúwa sìn. Báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Ísírẹ́lì, wí: Ẹ tún ọ̀nà yín àti iṣẹ́ yín ṣe, èmi yóò sì jẹ́ kí ẹ máa gbé ibí yìí. Ẹ má ṣe fi ọkàn yín lé ọ̀rọ̀ èké, ní wí pé, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, ni wọ̀nyí.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Nítorí bí ẹ bá tún ọ̀nà yín àti ìṣe yín ṣe pátápátá; bí ẹ bá fi òdodo dá ìdájọ́ láàárín ènìyàn kan àti aládùúgbò rẹ̀; bí ẹ kò bá ni inúnibíni sí àjèjì, ọmọ aláìní baba, àti opó, tí ẹ kò sì ta ẹ̀jẹ̀ aláìṣẹ̀ sílẹ̀ ní ibi yìí, bẹ́ẹ̀ ni ẹ kò sì máa tọ àwọn ọlọ́run mìíràn lẹ́yìn sí ìpalára ara yín: Nígbà náà ni èmi yóò mú yín gbé ní ibi yìí, ní ilẹ̀ tí mo fi fún àwọn baba yín, láé àti láéláé.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Kíyèsí i, ẹ̀yin ń gbẹ́kẹ̀lé ọ̀rọ̀ èké, èyí tí kò lè ṣe èrè. Jeremiah 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Àwọn ọ̀rọ̀ èké àwọn Júù ní àkókò Jeremiah, ni àwọn ọ̀rọ̀ èké ti Kora àti àwọn ẹgbẹ́ rẹ̀, àwọn ọlọ̀tẹ̀ ti 1888 àti dájúdájú, àwọn ọlọ̀tẹ̀ ti 9/11. Wọ́n ni àwọn irọ́ tí àwọn ọ̀mùtíra Efraimu fi ń fara pamọ́ sí ní abẹ́ wọn nínú Isaiah mẹ́ẹ̀ẹ́dọ́gbọ̀n.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Oluwa, ẹ̀yin ènìyàn ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn wọ̀nyí tí ń bẹ ní Jerusalẹmu. Nítorí ẹ ti wí pé, A ti dá majẹmu pọ̀ mọ́ ikú, a sì ti bá ọ̀run àpáàdì ṣe àdéhùn; nígbà tí àjàkálẹ̀ ìkà tí ń kún bí omi yóò kọjá, kì yóò dé bá wa: nítorí a ti sọ irọ́ di ibi ìsádi wa, a sì ti fi ẹ̀tàn pamọ́ ara wa sí abẹ́ rẹ̀. Isaiah 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Ó tún jẹ́ irọ́ tí ó ṣàfihàn àìní ìfẹ́ fún Òtítọ́, èyí tí ń mú ìtanràn àgbára wá nínú 2 Tẹsalóníkà.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Àti nítorí èyí ni Ọlọ́run yóò rán ìtanràn líle sí wọn, kí wọ́n lè gba irọ́gbọ́n gbọ́: kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú dídùn nínú àìṣòdodo. 2 Thessalonians 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Àwọn ọ̀rọ̀ èké” náà ń ṣàpẹẹrẹ èrò òmùgọ̀ pé ibẹ̀ ni ìjọ ni a ti ń rí ìgbàlà, kì í ṣe nínú àwọn ojiṣẹ́ àyànfẹ́ àti àwọn ìhìnrere àyànfẹ́ wọn. Ìsopọ̀ láàárín Ọlọ́run àti ènìyàn ni a ń mú ṣẹ, tí a sì ń pa mọ́, nípasẹ̀ Ọ̀rọ̀ Rẹ̀ nìkan. Òun ni Ọ̀rọ̀ náà, kò sì sí ènìyàn kankan tí yóò tọ̀ Baba wá bí kò ṣe nípasẹ̀ Ọ̀rọ̀ náà. A ń ṣàfihàn Kristi nípasẹ̀ àwọn ojiṣẹ́ àyànfẹ́ Rẹ̀ àti ìhìnrere tí wọ́n ń gbé kalẹ̀. Láti gba ohun mìíràn gbọ́ yàtọ̀ sí èyí, ni láti kórìíra Òtítọ́, kí a sì gba èké gbọ́. Jeremiah dá àwọn Júù lẹ́bi tí wọ́n gbẹ́kẹ̀lé tẹ́ńpìlì, nípa fífi Shiloh rántí wọn, níbi tí Àpótí Majẹmu Ọlọ́run ti wà láti ìgbà tí wọ́n wọ Ilẹ̀ Ìlérí.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Nítorí náà, èmi yóò ṣe sí ilé yìí, èyí tí a fi orúkọ mi pè, nínú èyí tí ẹ̀yin gbẹ́kẹ̀ lé, àti sí ibi tí mo fi fún un yín àti àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílòhù. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfúráímù. Nítorí náà, má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí nítorí wọn: nítorí èmi kì yóò gbọ́ tìrẹ. Jeremiah 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Élí búburú, àti àwọn ọmọkùnrin rẹ̀ méjèèjì búburú, Hófní àti Fínéhásì, jẹ́ àwòrán afiwe tí ó sì bá Kórà, Dátánì àti Ábírámù mu, nítorí pé wọ́n jẹ́ kí ìpẹ̀yìndà tí ń pọ̀ sí i dàgbà títí àkókò ìdánwò fi parí, tí gbogbo wọn sì kú ní ọjọ́ kan náà, gẹ́gẹ́ bí Kórà, Dátánì àti Ábírámù náà ṣe rí. Gbogbo wọn ni wọ́n kú ní òfin Ọjọ́ Àìkú!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Ní 9/11 ìṣọ̀tẹ̀ Kóra, àti ìṣọ̀tẹ̀ Élí, ìṣọ̀tẹ̀ àwọn Júù nínú ẹ̀rí Jeremáyà àti àwọn ọlọ̀tẹ̀ ti 1888 kọ̀, wọ́n sì ṣọ̀tẹ̀ sí ìhìn-iṣẹ́ náà àti àwọn ojiṣẹ́ àkókò yẹn. Àkókò náà parí ní òfin Ọjọ́-Àìkú lẹ́yìn ìdánwò méjì. Ìdánwò àkọ́kọ́ bẹ̀rẹ̀ láti 9/11 títí dé July 18, 2020, ìdánwò kejì sì ni ìwẹ̀nùmọ́ àti ìdìdì tí a ṣojú fún nípasẹ̀ ìhìn-iṣẹ́ Ẹkún Àárín Òru. Láti inú ìlànà ìwẹ̀nùmọ́ yẹn ni a ti pèsè Gídíónì àti àwọn ọ̀ọ́dúnrún rẹ̀ láti fun àwọn ìpè wọn, wọ́n sì ṣe bẹ́ẹ̀ nígbà tí a gbé Samuẹli dìde ní òfin Ọjọ́-Àìkú, èyí tí í ṣe àsìkò tí àwọn Filistini gba Àpótí Májẹ̀mú. Nígbà náà ni a gbé ìjọ ajagunborí sókè gẹ́gẹ́ bí àsíá.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Ìjọ yẹn ní ọba kan, Dáfídì ni orúkọ rẹ̀, àti wòlíì kan tí Hesekieli àti Samuẹli ṣojú fún ní àkókò ìparun Ṣílò. Ìjọ náà yóò sì tún ní ẹ̀gbẹ́ àlùfáà tí Jósẹ́fù ṣojú fún. Àkókò ìdánwò òfin Ọjọ́-Ìsinmi ni ibi tí a ti ń tú iná Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n, gẹ́gẹ́ bí èdìdì keje ti ṣàpẹẹrẹ rẹ̀. Iná náà run àwọn ọkùnrin olókìkí tí wọ́n ṣọ̀tẹ̀ pẹ̀lú Kórà, Dátánì, Ábírámù, Élí, Hófínì, Fíníhásì àti àwọn ọlọ̀tẹ̀ ti 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Iná gangan-an ìtújáde Ẹ̀mí Mímọ́ náà gan-an ni àbẹ́lẹ̀ eré ńlá ìjọ ajagunmólú. A ṣojú fún ìjọ nípasẹ̀ ọba Dáfídì, wòlíì Esekieli àti Jósefù àlùfáà. Àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí dúró nínú iná tí ó pa àwọn ọkùnrin ọ̀ọ́dúnrún-lé-mẹ́wàá tí a níyì mọ́, gẹ́gẹ́ bí iná Nebukadinésári ti pa àwọn ọkùnrin tí wọ́n ju àwọn ẹni mímọ́ mẹ́ta náà sínú iléru iná. Gẹ́gẹ́ bí ìjọ ajagunmólú, gbogbo ayé ń wo bí a ṣe ju wọ́n sínú iléru iná náà, lójijì, Ọmọ Ọlọ́run sì fara hàn pẹ̀lú wòlíì, àlùfáà àti ọba ìjọ—èyí tí Ṣadraki, Meṣaki àti Abednego dúró fún. Àwọn ẹni ọdún ọgbọ̀n mẹ́rin nínú iléru iná, tí wọ́n ń ṣojú òtítọ́ pé Ìwà-Ọlọ́run tí a dà pọ̀ mọ́ ẹ̀dá ènìyàn kì í ṣẹ̀!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Kora, Datani ati Abiramu, tí wọ́n tún jẹ́ Eli, Hofini àti Finehasi, ni èké àfàwọ̀ṣe ìjọ ajagunmólè tí a fi wòlíì, àlùfáà àti ọba dá pọ̀. Àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí ni ọ̀ọ́dúnrún Gídíónì, ẹgbẹ̀rún mẹ́ta ọkàn ní Pentikosti, ọ̀ọ́dúnrún àwọn oníwàásù Millerite, àwọn àtẹ̀jáde 1843 ọ̀ọ́dúnrún náà, tí wọ́n jẹ́ ọmọ ọdún ọgbọ̀n nígbà tí òfin Ọjọ́ Àìkú dé tí iná sì sọ̀kalẹ̀ láti ọ̀run wá. Pẹ̀lú Elijah, iná náà jẹ́ láti fi ìyàtọ̀ hàn láàárín àwọn wòlíì òtítọ́ àti èké. Iná tí ó sọ̀kalẹ̀ wá nínú Lefitiku ní ọjọ́ “kẹjọ,” nígbà tí Aaroni bẹ̀rẹ̀ sí í ṣe iṣẹ́ ìránṣẹ́, jó ẹbọ Aaroni run, èyí tí í ṣe ẹbọ Malaki mẹ́ta, tí ó dùn mọ́ni bíi ti àwọn ọdún ìṣáájú. Iná kan náà náà pa àwọn tí ń rú iná àjèjì tàbí iná tí ó wọ́pọ̀ run, gẹ́gẹ́ bí Hofini àti Finehasi, àwọn ọmọ Aaroni, ṣe dúró fún wọn.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Nígbà tí Ọlọ́run bá ń fi Èlíjà múlẹ̀ gẹ́gẹ́ bí wòlíì tòótọ́, tàbí Áárónì gẹ́gẹ́ bí àlùfáà tòótọ́, iná náà ń darí sí ikú àwọn wòlíì èké Baali, tí wọ́n tún jẹ́ Hofiní àti Fíníhásì. Hofiní àti Fíníhásì jẹ́ àwọn ọmọ Áárónì; wọ́n ni ìran ìkẹyìn àwọn ènìyàn májẹ̀mú kan tí a yóò tú jáde kúrò ní ẹnu Olúwa ní òfin Ọjọ́ Àìkú.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Àwọn wọ̀nyí kì í ṣe ọ̀rọ̀ Sister White, ṣùgbọ́n ọ̀rọ̀ Olúwa ni, òjíṣẹ́ Rẹ̀ sì ti fi wọ́n fún mi kí n lè fi wọ́n fún yín. Ọlọ́run ń pe yín pé kí ẹ má ṣe tún ṣiṣẹ́ ní ìdí àtakò sí I mọ́. A fi ẹ̀kọ́ púpọ̀ hàn nípa àwọn ọkùnrin tí wọ́n ń pe ara wọn ní Kristẹni nígbà tí wọ́n ń fi àwọn ànímọ́ Satani hàn, tí wọ́n sì ń tako ìlọsíwájú òtítọ́ ní ẹ̀mí, ní ọ̀rọ̀, àti ní ìṣe, tí wọ́n sì dájú pé wọ́n ń tẹ̀ lé ọ̀nà tí Satani ń darí wọn sí. Nínú líle ọkàn wọn ni wọ́n ti gba àṣẹ tí kò jẹ́ tiwọn rárá, tí kò sì yẹ kí wọ́n máa lò. Olùkọ́ ńlá náà wí pé, ‘Èmi yóò yí i padà, yí i padà, yí i padà.’ Àwọn ènìyàn ń sọ ní Battle Creek pé, ‘Tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni àwa,’ ṣùgbọ́n iná àìmọ́ ni wọ́n ń lò. Ọkàn wọn kò rọ̀, a kò sì tẹ̀ wọ́n lulẹ̀ lábẹ́ oore-ọ̀fẹ́ Ọlọ́run.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Iná àjèjì” ni ọmọ Áárónì lò nígbà tí iṣẹ́ àlùfáà bẹ̀rẹ̀. Nọ́mbà “81” jẹ́ ààmì iṣẹ́ àlùfáà, àti nínú Lefitiku orí kẹjọ, ẹsẹ̀ kìn-ín-ní, a fi ọjọ́ méje ìwẹ̀nùmọ́ àti ìyàsímímọ́ àlùfáà hàn. A bọ aṣọ wọn kúrò lára wọn, a sì fi aṣọ Àlùfáà Àgbà Ọ̀run rọ́pò wọn, gẹ́gẹ́ bí a ti fi hàn nínú ìran Sekaráyà nípa Joṣúà àti áńgẹ́lì nínú orí kẹta. Àwọn 300 nínú Sekaráyà ni a ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn ènìyàn tí a ṣe yàlẹ́nu sí,” nítorí wọ́n dúró gẹ́gẹ́ bí aṣojú nínú ìtàn nígbà tí Ọlọ́run yóò mú àìṣedéédé àwọn ènìyàn Rẹ̀ kúrò, èyí tí í ṣe òfin Ọjọ́ Àìkú, nígbà tí a óò yí ìjọ padà láti ọ̀dọ̀ jagunjagun sí ọ̀dọ̀ aṣẹ́gun. Lẹ́yìn ọjọ́ méje ìyàsímímọ́, wọ́n bẹ̀rẹ̀ sí í ṣe iṣẹ́ ní ọjọ́ kẹjọ.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Ẹ̀yin kì yóò sì jáde kúrò ní ẹnu-ọ̀nà Àgọ́ Ìpàdé ní ọjọ́ méje, títí ọjọ́ ìyàsímímọ́ yín yóò fi pé; nítorí ọjọ́ méje ni yóò fi yà yín sọ́tọ̀. Lefitiku 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Ọjọ́ kẹjọ́ jẹ́ àpẹẹrẹ ti ẹ̀kẹjọ́ tí í ṣe ti méje, ti Laodicea tí ń yí padà di Philadelphia, ti ọkàn mẹ́jọ tí ó wà nínú ọkọ̀ Noa, ti ọjọ́ kẹjọ́ ìkọlà, àti ti ọjọ́ kẹjọ́ àjíǹde. Ọjọ́ náà ni òfin Ọjọ́ Àìkú, nígbà tí a mú ọgbẹ́ ikú ti papacy láradá, àti nítorí náà, ní àjíǹde, ó di ẹ̀kẹjọ́, èyí tí í ṣe ti méje.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Ó sì ṣẹ ní ọjọ́ kẹjọ pé Mose pe Aaroni àti àwọn ọmọ rẹ̀, àti àwọn àgbààgbà Israẹli. Lefitiku 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Ní ọjọ́ kẹjọ, àwọn àlùfáà bẹ̀rẹ̀ sí í ṣiṣẹ́ ìránṣẹ́, ṣùgbọ́n àwọn ọmọ Aaroni rúbọ “iná àjèjì.” Àwọn Adventist sọ pé wọ́n ni tẹ́ńpìlì Oluwa, Sister White sì dá ìdánimọ̀ pé ẹ̀sùn náà jẹ́ iná àjèjì. Kì í ṣe pé irọ́ nìkan ni, bí kò ṣe pé iná àjèjì ni, ní ìyàtọ̀ sí iná mímọ́. Iná mímọ́ ni ìhìnrere Ẹkún Ọ̀gànjọ́, iná àjèjì sì ni ìránṣẹ́ àlàáfíà àti ààbò èké, èyí tí yóò jẹ́ ìhìnrere ìkẹyìn tí a ó kéde láti ọ̀dọ̀ àwọn ajá adití tí kọ̀ láti hú, tí wọn kò sì fi ìkìlọ̀ hàn. Nínú orí kẹsàn-án, Aaroni gbé ọrẹ náà kalẹ̀, iná sì sọ̀ kalẹ̀ láti ọ̀run wá ó sì jo ọrẹ náà run. Nígbà náà ni àwọn ọmọ rẹ̀ méjì búburú náà tún rú iná àjèjì, iná Ọlọ́run sì jo wọ́n run.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Áárónì sì gbé ọwọ́ rẹ̀ sókè sí àwọn ènìyàn, ó sì súre fún wọn, ó sì sọ̀kalẹ̀ láti inú fífi ẹbọ ẹ̀ṣẹ̀, àti ọrẹ ẹbọ sísun, àti ẹbọ àlàáfíà rú. Mósè àti Áárónì sì wọ inú àgọ́ ìpàdé, wọ́n sì jáde, wọ́n sì súre fún àwọn ènìyàn; ogo Oluwa sì farahàn fún gbogbo àwọn ènìyàn. Iná sì jáde láti iwájú Oluwa, ó sì jó ẹbọ sísun àti ọ̀rá tí ó wà lórí pẹpẹ run: nígbà tí gbogbo àwọn ènìyàn rí i, wọ́n kigbe, wọ́n sì dojúbolẹ̀. Nádábù àti Ábíhù, àwọn ọmọ Áárónì, sì mú olùfọ́rọ̀ tùràrí tirẹ̀ kọ̀ọ̀kan, wọ́n sì fi iná sínú wọn, wọ́n sì fi tùràrí lé e lórí, wọ́n sì rú iná àjèjì níwájú Oluwa, èyí tí kò pàṣẹ fún wọn. Iná sì jáde láti ọ̀dọ̀ Oluwa, ó sì run wọ́n, wọ́n sì kú níwájú Oluwa. Lefitiku 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Àwọn ọkùnrin ti Battle Creek ni Sanhedrin ti ìgbà òde òní, tí wọ́n fi ìgbẹ́kẹ̀lé wọn lé ètò ìjọ wọn ju ìhìn iṣẹ́ Ẹlẹ́rìí Òtítọ́ sí Laodicea lọ. Ẹlẹ́rìí Òtítọ́ sí Laodicea ni Kristi, kò sì yípadà láé, ó sì ti máa ń lo àwọn ènìyàn tí òun fúnra rẹ̀ yàn láti gbé ìhìn iṣẹ́ náà kalẹ̀ fún àwọn ènìyàn kan tí wọ́n ń fi àwọn àbùdá Laodicea hàn. Kò sí ohun tuntun lábẹ́ oòrùn.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Ó yan Mósè, ẹni tí Ọlọ́run nìkan ti kọ́ fún ogójì ọdún, gẹ́gẹ́ bí a ti kọ́ Jésù àti Jòhánù, arákùnrin ìyá rẹ̀. Ó yan Mósè, Kristi àti Jòhánù gẹ́gẹ́ bí àpẹẹrẹ àwọn tí a kọ́ lẹ́yìn òde ètò ẹ̀kọ́ ìlànà. Násárẹ́tì dúró gẹ́gẹ́ bí àmì ènìyàn kan tí a ti yàn, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn tuntun tí wọ́n dìde; Jones àti Waggoner nínú ìṣọ̀tẹ̀ Minneapolis ti ọdún 1888. Násárẹ́tì dúró fún ìpè àti ìyàsọ́tọ̀ ọkùnrin tí a yàn, ṣùgbọ́n ọkùnrin tí a yàn náà jẹ́ ọmọ ìlú ìlú kan tí a kẹ́gàn.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Nátánáẹ́lì sì wí fún un pé, Ǹjẹ́ ohun rere kankan lè ti Násárẹ́tì jáde wá bí? Fílípù wí fún un pé, Wá, kí o sì rí i. Johanu 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Àwọn ahọ́n tí ń kánkán nínú Isaiah 28 dúró fún àwọn tí wọ́n ti Násárẹ́tì wá. Lẹ́yìn ìmúlẹ̀ ìtẹ̀síwájú ìfìròyìn Miller ní ọdún 1831, a fún ìfìròyìn náà ní agbára nípasẹ̀ ìmúṣẹ̀ àsọtẹ́lẹ̀ ìyà kejì, tí ó ń ṣàpẹẹrẹ ìmúṣẹ̀ àsọtẹ́lẹ̀ ìyà kẹta ní 9/11. A óò gbé àsọtẹ́lẹ̀ Mèsáyà kẹta yẹ̀ wò nínú àpilẹ̀kọ tí ń bọ̀.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Ọjọ́ mẹ́ta kí ọ́fíìsì Review tó jóná, mo wà nínú ìrora ọkàn tí ọ̀rọ̀ kò lè ṣàlàyé. N kò lè sùn. Mo ń rìn káàkiri nínú yàrá náà, mo ń gbàdúrà sí Ọlọ́run kí Ó ṣàánú fún àwọn ènìyàn Rẹ̀. Nígbà náà mo dàbí ẹni pé mo wà nínú ọ́fíìsì Review pẹ̀lú àwọn ọkùnrin tí wọ́n ní ìṣàkóso ilé-iṣẹ́ náà lọ́wọ́. Mo ń gbìyànjú láti bá wọn sọ̀rọ̀, àti nípa bẹ́ẹ̀ láti ràn wọ́n lọ́wọ́. Ẹnìkan tí ó ní àṣẹ dìde, ó sì wí pé, ‘Ẹ sọ pé, Tẹ́ńpìlì Oluwa, tẹ́ńpìlì Oluwa ni àwa; nítorí náà, àwa ní àṣẹ láti ṣe èyí àti èyí àti èyí mìíràn. Ṣùgbọ́n ọ̀rọ̀ Ọlọ́run kọ̀ ọ̀pọ̀ nínú àwọn ohun tí ẹ ń pèsè láti ṣe.’ Ní ìgbà ìbẹ̀wò Rẹ̀ àkọ́kọ́, Kristi wẹ Tẹ́ńpìlì náà mọ́. Kí ìbẹ̀wò Rẹ̀ kejì tó dé, Yóò tún wá wẹ tẹ́ńpìlì náà mọ́. Ó wà níbẹ̀, Ó ń wẹ tẹ́ńpìlì náà mọ́. Kí ló dé? Nítorí pé a ti mú iṣẹ́ òwò wọ̀lé, a sì ti gbàgbé Ọlọ́run. Pẹ̀lú ìkánjú níbí àti ìkánjú níbẹ̀ àti ìkánjú ní ibòmíràn, kò sí àkókò láti ronú nípa ọ̀run. A gbé àwọn ìlànà òfin Ọlọ́run kalẹ̀, mo sì gbọ́ pé a béèrè ìbéèrè náà pé, ‘Elo nínú òfin ni ẹ ti pa mọ́?’ Nígbà náà ni a sọ ọ̀rọ̀ náà pé, ‘Ọlọ́run yóò wẹ tẹ́ńpìlì Rẹ̀ mọ́, yóò sì sọ ọ́ di mímọ́ nínú àìfẹ́ràn Rẹ̀.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Nínú àwọn ìran òru ni mo rí idà iná kan tí a fà jáde lórí Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Àwọn ará, Ọlọ́run jẹ́ olóòtítọ́ pátápátá nínú ìbá wa lò. Mo fẹ́ sọ fún yín pé bí lẹ́yìn àwọn ìkìlọ̀ tí a fi fún wa nínú àwọn ìjóná wọ̀nyí, àwọn aṣáájú àwọn ènìyàn wa bá ṣì ń tẹ̀síwájú gẹ́gẹ́ bí wọ́n ti ṣe tẹ́lẹ̀, ní fífi ara wọn ga, Ọlọ́run yóò mú ara wọn lẹ́yìn náà. Gẹ́gẹ́ bí ó ti dájú tó pé Òun wà láàyè, yóò bá wọn sọ̀rọ̀ ní èdè tí wọn kò lè ṣàìlóye.”

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Ọlọ́run ń wo wa láti rí bóyá a óò rẹ ara wa sílẹ̀ níwájú Rẹ̀ gẹ́gẹ́ bí àwọn ọmọ kékeré. Mo ń sọ ọ̀rọ̀ wọ̀nyí nísinsìnyí kí a lè tọ̀ Ọ́ wá ní ìrẹ̀lẹ̀ àti ìbànújẹ́ ọkàn, kí a sì mọ ohun tí Ó ń béèrè lọ́wọ́ wa.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Ìránṣẹ́ fún àkókò yìí kì í ṣe pé, ‘Tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni àwa.’ Ta ni Olúwa ń gbà gẹ́gẹ́ bí ohun èlò sí ọlá?—Àwọn tí ń fọwọ́ sowọ́ pọ̀ pẹ̀lú Kristi; àwọn tí ó gbà òtítọ́ gbọ́, tí ń gbé òtítọ́ ayé wọn, tí ń kéde òtítọ́ náà nínú gbogbo ìbáṣepọ̀ rẹ̀.” Review and Herald, October 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Àwọn wọ̀nyí kì í ṣe ọ̀rọ̀ Sister White, ṣùgbọ́n ọ̀rọ̀ Oluwa ni, ìránṣẹ́ Rẹ̀ sì ti fi wọ́n fún mi kí n lè fi wọ́n fún yín. Ọlọ́run ń pè yín pé kí ẹ má ṣe bá a ṣiṣẹ́ ní ìdí àtakò mọ́. Ọ̀pọ̀lọpọ̀ ìtọ́ni ni a fi hàn nípa àwọn ọkùnrin tí ń pe ara wọn ní Kristẹni nígbà tí wọ́n ń fi àwọn ànímọ́ Satani hàn, tí wọ́n sì ń tako ìlọsíwájú òtítọ́ ní ẹ̀mí, ní ọ̀rọ̀, àti ní ìṣe, tí wọ́n sì dájú pé wọ́n ń tọ ipa-ọ̀nà tí Satani ń darí wọn sí. Nínú líle ọkàn wọn ni wọ́n ti gba àṣẹ tí kò jẹ́ tiwọn rárá, tí wọ́n kò sì yẹ kí wọ́n lò. Olùkọ́ ńlá náà wí pé, ‘Èmi yóò bì í ṣubú, bì í ṣubú, bì í ṣubú.’ Àwọn ènìyàn ń sọ ní Battle Creek pé, ‘Tẹ́ńpìlì Oluwa, tẹ́ńpìlì Oluwa ni àwa,’ ṣùgbọ́n wọ́n ń lo iná àkọ́sọ. Ọkàn wọn kò rọ̀, a kò sì tẹ́ wọn sílẹ̀ lábẹ́ oore-ọ̀fẹ́ Ọlọ́run.” Manuscript Releases, volume 13, 222.

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