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# Future for America and July 18, 2020 - Number Four

Ọjọ́ Ọ̀la fún Amẹ́ríkà àti Oṣù Keje 18, 2020 - Nọ́mbà Kẹrin

1863

1863

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Jeff Pippenger

Published

September 19, 2023

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The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Ìhìnrere Daniẹli orí kẹjọ àti kẹsàn-án, tí a fi Odò Ulai ṣàfihàn wọn, ni a tú sílẹ̀ ní ọdún 1798. Wòlíì orí kẹjọ ni Gébúrẹ́lì túmọ̀ sí ní orí kẹsàn-án, ṣùgbọ́n kì í ṣe títí Daniẹli fi gbé àdúrà kan kalẹ̀, èyí tí a kà sí ọ̀kan nínú àwọn àdúrà ènìyàn tí ó ṣe pàtàkì jùlọ nínú Bíbélì. Nínú àdúrà náà, Daniẹli sọ pé ó ti mọ̀ pé ìparun Jerúsálẹ́mù yóò pé ọdún àádọ́rin gẹ́gẹ́ bí ohun tí ó ti ṣàwárí nínú ìwé Jeremáyà.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ní ọdún kìíní Dáríùsì ọmọ Ahaswerusi, ẹni tí ó jẹ́ irú-ọmọ àwọn Mídì, ẹni tí a fi jẹ ọba lórí ìjọba àwọn Kàldéà; ní ọdún kìíní ìjọba rẹ̀, èmi Dáníẹ́lì mọ̀ nípa àwọn ìwé iye àwọn ọdún náà, nípa èyí tí ọ̀rọ̀ Olúwa tọ Jeremáyà wòlíì, pé yóò mú ọdún àádọ́rin ṣẹ nípa ìparun Jerusalẹmu. Dáníẹ́lì 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Jeremiah náà ṣàfihàn pé ní òpin ọdún àádọ́rin wọ̀nyẹn, Belshazzar yóò kú bí Cyrus, Gbogbogbòogun Darius, ṣe ṣẹ́gun Babeli.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Gbogbo ilẹ̀ yìí yóò sì di ahoro, àti ohun ìyàlẹ́nu; àwọn orílẹ̀-èdè wọ̀nyí yóò sì máa sìn ọba Babeli fún ãádọ́rin ọdún. Yóò sì ṣẹlẹ̀ pé, nígbà tí ãádọ́rin ọdún bá pé, èmi yóò jẹ ọba Babeli àti orílẹ̀-èdè náà níyà, ni Olúwa wí, nítorí àìṣedéédéé wọn, àti ilẹ̀ àwọn ará Kaldea; èmi yóò sì sọ ọ́ di ahoro títí láé. Jeremiah 25:11, 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

Dánẹ́lì pẹ̀lú mọ̀ pé ọdún àádọ́rin ìparun náà jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ kan tí Mósè kọ sílẹ̀.

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

> Bẹ́ẹ̀ ni, gbogbo Israẹli ti rú òfin rẹ, àní nípa yíyà kúrò, kí wọn má bàa gbọ́ ohùn rẹ; nítorí náà ni ègún náà ti dà sórí wa, àti ìbúra tí a kọ sínú òfin Mose ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. Ó sì ti fi ọ̀rọ̀ rẹ̀ múlẹ̀, èyí tí ó sọ sí wa, àti sí àwọn onídàájọ́ wa tí wọ́n dá wa lẹ́jọ́, nípa mímú ibi ńlá kan wá sórí wa: nítorí lábẹ́ gbogbo ọ̀run, a kò tíì ṣe irú ohun tí a ṣe sí Jerusalẹmu. Gẹ́gẹ́ bí a ti kọ ọ́ sínú òfin Mose, gbogbo ibi yìí ti dé bá wa: ṣùgbọ́n a kò ṣe àdúrà wa níwájú Olúwa Ọlọ́run wa, kí a lè yí padà kúrò nínú àìṣòdodo wa, kí a sì mọ òtítọ́ rẹ. Daniẹli 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“Ìbúra” tí Ísírẹ́lì ti fọ́ tí ó mú “ègún” wá ni “àkókò méje” ti Lefitiku ogún-ún àti mẹ́fà. Ọ̀rọ̀ tí a túmọ̀ sí “àkókò méje” nínú Lefitiku ogún-ún àti mẹ́fà ni ọ̀rọ̀ Hébérù kan náà tí a túmọ̀ sí “ìbúra” nínú Dáníẹ́lì mẹ́sàn-án. Ìbúra Mósè tí ọ̀rọ̀ tí a túmọ̀ sí “àkókò méje” ṣojú fún ni àsọtẹ́lẹ̀ àkókò àkọ́kọ́ tí William Miller ṣàwárí, ó sì jẹ́ àkọ́kọ́ nínú àwọn òtítọ́ ìpìlẹ̀ rẹ̀ tí a fi sí apá kan ní 1863. William Miller ṣojú fún Elijah, a sì jẹ́rìí èyí nípasẹ̀ Ẹ̀mí Àsọtẹ́lẹ̀.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

> “Ẹgbẹẹgbẹ̀rún ni a mú láti gba òtítọ́ tí William Miller wàásù; a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìnrere náà.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Ní ọdún 1863 ni ìṣísẹ̀ Millerite parí, bí àwọn tí wọ́n ti wà tẹ́lẹ̀ nínú ìṣísẹ̀ náà ṣe bẹ̀rẹ̀ ìjọ Seventh-day Adventist. Nígbà tí wọ́n bẹ̀rẹ̀ gẹ́gẹ́ bí ìjọ, ìṣísẹ̀ náà parí. Ó parí nígbà tí wọ́n pa Mósè, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “àkókò méje” ti Lefitiku ogún-mẹ́fà, àti nígbà tí wọ́n pẹ̀lú náà pa Elijah, ojiṣẹ́ tí ó ti gbé “ìbúra” Mósè kalẹ̀ fún ìṣísẹ̀ náà. Mósè àti Elijah ni a pa méjèèjì ní ọdún 1863, a kò sì ní jí wọn dìde títí di lẹ́yìn September 11, 2001, nígbà tí Ọlọ́run mú ìṣísẹ̀ Future for America padà sí àwọn ọ̀nà àtijọ́.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America mọ ọjọ́ kọkànlá oṣù Kẹsán, 2001 gẹ́gẹ́ bí dídé ègbé kẹta, ohun tí ó sì fi ìdánimọ̀ pé ìkọlù Islam ní ọjọ́ kọkànlá oṣù Kẹsán jẹ́ tòótọ́ múlẹ̀ ni ìtàn àwọn ègbé méjì àkọ́kọ́ gẹ́gẹ́ bí àwọn Millerites ti dá wọn mọ̀, èyí tí a ṣàfihàn ní pàtó lórí àwọn àwòrán aṣáájú-ọnà 1843 àti 1850 méjèèjì. Nípasẹ̀ padà sí ìtàn Millerite láti gbé ipa òde-òní ti Islam ró, Olúwa sì ṣí òye Future for America sí “àkókò méje” ti Lefitiku ogún-ún-ún àti mẹ́fà, èyí tí a ṣàfihàn ní ojú àwòrán lórí àwọn àwòrán méjèèjì nínú ọ̀pá àárín. Ní àwọn àwòrán méjèèjì náà sì, àárín ọ̀pá àárín ni àgbélébùú wà. Nígbà tí Ọlọ́run ṣe ìtọ́nisọ́nà nínú ṣíṣe tábìlì Hábákúkù méjèèjì, Ó rí i dájú pé “ìbúra” Mose, “àkókò méje” ti Lefitiku ogún-ún-ún àti mẹ́fà, ni yóò jẹ́ àárín gbogbo àwọn àwòrán àsọtẹ́lẹ̀ yòókù, àti pé lórí tábìlì méjèèjì ni a gbe Kristi sí àárín gbùngbùn.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Èyí bá àkókò kan mu tí a fi sí ipò rẹ̀ nínú àsọtẹ́lẹ̀ mìíràn tí Gébúrélì túmọ̀ nínú orí kẹsàn-án ti Dáníẹ́lì, èyí tí ó fi hàn pé Kírísítì yóò fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan.

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

> Yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan: ní àárín ọ̀sẹ̀ náà yóò sì mú kí ẹbọ àti ọrẹ ẹbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ ìríra, yóò sọ ọ́ di ahoro, àní títí dé ìparí náà, àti ohun tí a ti pinnu yóò dà sórí ahoro náà. Dáníẹ́lì 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Ọ̀sẹ̀ wòlíì kan jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọjọ́ ààmì, àti àsọtẹ́lẹ̀ tí Gébéríẹ́lì ń ṣàlàyé fi hàn pé ní “àárín” tàbí ní àárín gbùngbùn àwọn ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọjọ́ ààmì wọ̀nyí ni a ó kàn Kristi mọ́ àgbélébùú. Kristi ni àárín ‘ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún’ lórí tábìlì Hábákúkù méjèèjì, bẹ́ẹ̀ ni Ó tún jẹ́ àárín ọ̀sẹ̀ náà tí Ó fi mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀lọpọ̀ ènìyàn.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

Ní ọdún 1863, Ìgbàgbọ́ Adventist bẹ̀rẹ̀ gẹ́gẹ́ bí ìjọ kan, a sì pa ìṣísẹ̀ Millerite tí a ti fún ní agbára pẹ̀lú ẹ̀mí Elijah. Ìṣísẹ̀ Millerite náà lóye pé, nínú àyíká àwọn ìjọ méje tí Ìfihàn sọ, àwọn ti jẹ́ ìjọ Philadelphia. Àwọn tí wọ́n yà kúrò lọ́dọ̀ wọn lẹ́yìn Ìdààmú Ńlá ti 1844, nígbà náà ni a mọ̀ sí àwọn Laodicea. Ní ọdún 1856, James White bẹ̀rẹ̀ àtẹ̀jáde ọ̀wọ̀ọ̀wọ́ ìwé nínú Review and Herald tí ó fi hàn pé ìṣísẹ̀ tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí Philadelphia ti di Laodicea, àti pé àwọn ọmọ ẹgbẹ́ ní láti wá ìwòsàn tí a pèsè fún ìjọ Laodicea. Ní ọdún kan náà, nínú ìtẹ̀jáde kan náà, James White tẹ ọ̀wọ̀ọ̀wọ́ àpilẹ̀kọ tí Hiram Edson kọ nípa àsọtẹ́lẹ̀ ẹgbẹ̀rún méjìlélógún ọdún àti ọgọ́rùn-ún márùn-ún ti Leviticus mẹ́rìndínlọ́gbọ̀n. A kò parí àwọn àpilẹ̀kọ náà láé.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Nígbà tí Olúwa darí ìṣísẹ̀ Future for America padà sí àwọn ọ̀nà àtijọ́ lẹ́yìn September 11, 2001, àwọn àpilẹ̀kọ Edson tún jẹ́ àwárí, àti fún ìgbà àkọ́kọ́ nínú ìtàn, a mọ àwọn àkókò méjèèjì ti ẹgbẹ̀rún méjìlá [2,520] ọdún gẹ́gẹ́ bí ègún méjì. Ọ̀kan sí àwọn ẹ̀yà mẹ́wàá ti àríwá, èkejì sì sí àwọn ẹ̀yà méjì ti gúúsù. Miller ti dá àwọn àkókò méje náà mọ̀ gẹ́gẹ́ bí ẹni pé wọ́n dojú kọ ìjọba gúúsù ti Judah, ṣùgbọ́n Edson dá àwọn àkókò méje náà mọ̀ gẹ́gẹ́ bí ẹni pé wọ́n dojú kọ ìjọba àríwá ti Israel. Future for America rí i pé a ní láti fi àwọn méjèèjì sílò. Nígbà tí a bá so àwọn ìtúká méjèèjì pọ̀, wọ́n ń mú ìmọ́lẹ̀ àsọtẹ́lẹ̀ jáde tí Miller tàbí Edson kò tíì mọ̀ rí.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Nígbà tí Olúwa mú Future for America padà sí àwọn ọ̀nà àtijọ́ lẹ́yìn ọdún 2001, “ìbúra” Mósè padà wá sí ìyè, ó sì dúró lórí ẹsẹ̀ rẹ̀. Ìránṣẹ́ tí ó ní í ṣe pẹ̀lú “ìbúra” náà ni àwọn òjíṣẹ́ angẹli kẹta gbé kalẹ̀ nígbà náà gẹ́gẹ́ bí àwọn òjíṣẹ́ angẹli kìn-ín-ní ti gbé e kalẹ̀ tí wọ́n sì fi í ṣe àpẹẹrẹ. Future for America ni ìgbòkègbodò náà tí ó kéde ìránṣẹ́ tí “Mósè” dúró fún un nínú agbára “Élíjà,” Élíjà sì fi ẹ̀rí Mósè hàn kedere títí di ìparí ọ̀wọ́ àwọn ìfihàn kan tí a pè ní Habakkuk’s Tables, tí ó parí ní nǹkan bí ọdún 2012. Nígbà tí ọ̀wọ́ àwọn ìfihàn náà parí, ẹranko tí ó ti inú kòtò aláìlópin gòkè wá láti bá Mósè àti Élíjà jagun. Ogun náà bẹ̀rẹ̀ nígbà tí Future for America pinnu láti dá iṣẹ́ tí ó ti ń ṣe láti ọdún 1996 dúró, kí ó sì bẹ̀rẹ̀ ilé-èkọ́ kan, èyí tí nínú ìgbéraga rẹ̀ ó pè ní, The School of the Prophets. Ó bá ti sàn jù láti pè ilé-èkọ́ náà ní, ilé-èkọ́ àwọn wòlíì èké!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Ìrúkèrúdò àti ìdàrúdàpọ̀ tí ó tẹ̀ lé e nígbà tí ilé-ẹ̀kọ́ náà bẹ̀rẹ̀ sí í jẹ́ kí àwọn tí Olúwa kò tíì fìdí wọn múlẹ̀ gẹ́gẹ́ bí àwọn ońṣẹ́ Rẹ̀ láti mú àwọn èrò tiwọn wọlé, parí pẹ̀lú ikú Future for America ní July 18, 2020. Ní àkókò náà, a ti pa Mose àti Elijah ní àwọn òpópónà.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Àti nígbà tí wọ́n bá ti parí ẹ̀rí wọn, ẹranko tí ń gòkè wá láti inú kòtò àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dubulẹ̀ ní òpópónà ìlú ńlá náà, èyí tí ní ti ẹ̀mí a ń pè ní Sodomu àti Ejibiti, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Ifihan 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

Ẹ̀rí tí ó ṣeé gbẹ́kẹ̀lé ni ẹ̀rí tí ó parí ní ìparí àtẹ̀jáde ẹ̀ka tí a pè ní Àwọn Tábìlì Hábákùkù. Nígbà náà ni ẹranko náà kọlù. Èmi kò mọ ẹni tí ó ń tẹ̀lé àwọn àpilẹ̀kọ wọ̀nyí tí ó wà lọ́wọ́lọ́wọ́, ṣùgbọ́n mo gbà pé ó ní ìṣùpọ̀ tó pọ̀ tó láti ọ̀dọ̀ àwọn ọ̀tá Future for America gẹ́gẹ́ bíi láti ọ̀dọ̀ àwọn tí wọ́n ṣì ń gbìyànjú láti fara mọ́ ìrẹ̀wẹ̀sì ọjọ́ kejidínlógún, oṣù Keje. Nítorí náà, mo retí pé àwọn tí wọ́n wà nínú ẹ̀ka tí mo túmọ̀ sí gẹ́gẹ́ bí ọ̀tá yóò tọ́ka sí bí ìlò ìtàn àsọtẹ́lẹ̀ yìí ṣe dàbí ohun tí ń sin ara ẹni lójú wọn. Kí ó rí bẹ́ẹ̀. Àkókò ti kúrú jù láti ṣe bí ẹni pé ìtàn Future for America kò tíì jẹ́ mímọ̀ gbangba gẹ́gẹ́ bí ìṣípòpadà tí a ti fi ìṣípòpadà àwọn ọmọlẹ́yìn Miller ṣe àpẹẹrẹ rẹ̀; ó sì kúrú jù láti ṣe bí ẹni pé ońṣẹ́ ènìyàn Laodicea aláìpé tí a jí dìde láti ṣáájú nínú ìṣípòpadà náà kò jẹ́ ẹni tí William Miller ti fi ṣe àpẹẹrẹ.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Míllà jẹ́ ọmọ Fíládélfíà, èmi sì wọ ìjọ Adventism láti inú ayé wá ní ọdún 1975; nítorí náà, èmi jẹ́ ọmọ Adventist ti Laodíṣíà tí a ti jẹ́rìí sí. Ìtàn ayé mi jẹ́rìí sí òtítọ́ náà. Bí ó tilẹ̀ rí bẹ́ẹ̀, Ọlọ́run ọ̀run aláàánú ti pa láṣẹ fún mi láìpẹ́ yìí láti kọ ìhìnrere tí Ó ń fi hàn nísinsìnyí sílẹ̀, kí n sì rán án sí àwọn ìjọ. Ìtọ́nisọ́nà Rẹ̀ wá pẹ̀lú ìlérí pé nígbà tí Yóò jí Mósè àti Élíjà dìde, wọn yóò jí wọn dìde gẹ́gẹ́ bí ọmọ Fíládélfíà, kì í ṣe gẹ́gẹ́ bí ọmọ Laodíṣíà. Ìṣísẹ̀ tí ó bẹ̀rẹ̀ nínú ìtàn àwọn Míllàráítì ni àkókò Fíládélfíà, tí ní ìkẹyìn kọjá sínú Laodíṣíà ní ọdún 1856 nígbà tí ó bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ rẹ̀ sí àwọn ìpìlẹ̀ tí àwọn Míllàráítì ti fi lélẹ̀. Ìkọ̀sílẹ̀ náà bẹ̀rẹ̀ pẹ̀lú fífi ìmúlò tuntun ti ìmọ́lẹ̀ tí a fi rúbọ nípasẹ̀ kọ̀wé Hiram Edson sí apá kan. Ọdún méje lẹ́yìn náà, ní 1863, ìṣísẹ̀ Élíjà tí ó ti gbé ìhìnrere Mósè kalẹ̀ ni a pa. Ní àkókò kan náà tí a pa ìṣísẹ̀ náà, a dá ìjọ kan sílẹ̀ láti rọ́pò ìṣísẹ̀ náà. A pa Mósè àti Élíjà ní ìbẹ̀rẹ̀ Adventism, a sì tún pa wọ́n lẹ́ẹ̀kansi ní òpin Adventism.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Ní ìparí Laodíṣíà ti àsọtẹ́lẹ̀, ní ọdún 1989 ni a tú ìran odò Hiddekel sílẹ̀, ìṣísẹ̀ kan sì bẹ̀rẹ̀ tí a bí láti inú ìyá Laodíṣíà. Olúwa kò yà á lẹ́nu, ó sì mọ̀ pé Yóò parí iṣẹ́ Rẹ̀ ti àwọn áńgẹ́lì mẹ́ta gẹ́gẹ́ bí Ó ti bẹ̀rẹ̀ í ṣe é. Yóò fi ìṣísẹ̀ àwọn ara Filadẹ́lfíà parí i, gẹ́gẹ́ bí Ó ti bẹ̀rẹ̀ í ṣe é, àti láti lè ṣe èyí, ó jẹ́ dandan kí a pa ìṣísẹ̀ tí ó jẹ́ ti Laodíṣíà nípa ìbí, kí a sì jí i dìde gẹ́gẹ́ bí àwọn ara Filadẹ́lfíà. Nípa bẹ́ẹ̀, ìṣísẹ̀ tí a mú jáde kúrò nínú ìjọ Laodíṣíà yóò di ẹ̀kẹjọ tí í ṣe ti àwọn méje, nínú ìtàn gan-an náà níbi tí ìṣọ̀kan alámẹ́ta náà yóò ti di ẹ̀kẹjọ tí í ṣe ti àwọn méje. Ní ìtàn kan náà pẹ̀lú, iwo ìjọba Republikani yóò tún ní ìrírí àjíǹde ẹ̀kẹjọ tí ó jẹ́ ti àwọn méje tí a sì ti pa nípasẹ̀ “woke-ism” ti Ejibiti àti Sódómù, ṣùgbọ́n a ó ṣàlàyé ìlà àsọtẹ́lẹ̀ náà nígb later nínú àwọn àpilẹ̀kọ náà.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Àwọn ènìyàn àti àwọn ẹ̀yà àti àwọn ahọ́n àti àwọn orílẹ̀-èdè yóò sì máa wo òkú wọn ní ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a fi òkú wọn sínú ibojì. Àwọn tí ń gbé ayé yóò sì yọ̀ lórí wọn, wọn yóò sì yọ ayọ̀, wọn yóò sì máa rán ẹ̀bùn sí ara wọn; nítorí àwọn wòlíì méjèèjì wọ̀nyí ti dá àwọn tí ń gbé ayé láàmú. Ṣùgbọ́n lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ìṣípayá 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

A kò fi Future for America sínú ibojì, ó kan dubulẹ̀ ní òpópónà níbi tí a ti pa á, nígbà tí àwọn ọ̀tá rẹ̀ ń yọ̀ lórí ikú rẹ̀ tí ó dà bí ẹni pé ó ti kú. Síbẹ̀, “lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀ Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn.” Àkókò kò sí mọ́, nítorí náà ọjọ́ mẹ́ta àtààbọ̀ náà jẹ́ àmì ìṣàpẹẹrẹ fún ẹgbẹ̀rún kan ó lé igba méjìlélọ́gọ́rin ọjọ́ tàbí ọdún, èyí tí ó wà nínú Ìfihàn orí kejìlá ẹsẹ̀ kẹfà àti kẹrìnlá tí ó ṣojú aginjù níbi tí a ti tẹ ibi mímọ́ àti ogun-ogun náà mọ́lẹ̀. Bí a bá ti fi wọ́n sínú ibojì, wọn kì yóò wà ní òpópónà níbi tí a ti lè tẹ wọ́n mọ́lẹ̀. Títẹ Future for America mọ́lẹ̀ kì í ṣe àkókò ìṣàpẹẹrẹ nìkan, ṣùgbọ́n ó jẹ́ àkókò ìṣàpẹẹrẹ ìránṣẹ́ “àkókò méje” tí ìbúra Mose ṣojú fún.

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

> Wọ́n yóò sì ṣubú nípa ojú idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo orílẹ̀-èdè; a ó sì máa tẹ Jerusalẹmu mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn aláìkọlà, títí àkókò àwọn aláìkọlà yóò fi pé. Luke 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Ìgbà mẹ́ta ni a ti tẹ Jerúsálẹ́mù mọ́lẹ̀. Àkọ́kọ́ ni ti Bábílónì láti ọdún 677 ṣáájú Kristi títí di ọdún 607 ṣáájú Kristi. Ẹ̀ẹ̀kejì ìtẹmọ́lẹ̀ náà jẹ́ ti Róòmù kèfèrí láti ọdún 66 lẹ́yìn Kristi títí di ọdún 70 lẹ́yìn Kristi. Ìgbà kẹta sì ni ti Róòmù ẹ̀mí láti ọdún 538 títí dé 1798. Ìtẹmọ́lẹ̀ Jerúsálẹ́mù lábẹ́ àwọn aláìkọlà tí a sọ̀rọ̀ rẹ̀ nínú Lúùkù ogún-ún kan jẹ́ ọdún ẹgbẹ̀rún kan, igba méjì, ọgọ́ta ti ìṣàkóso póòpù. Ìfihàn mọ́kànlá, níbi tí a ti rí ẹ̀rí Mósè àti Élíjà, bẹ̀rẹ̀ pẹ̀lú ìdánimọ̀ àkókò yẹn.

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

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

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Àṣẹ tí a fún Jòhánù láti wọn tẹ́ńpìlì náà àti àwọn olùjọsìn inú rẹ̀ dúró gẹ́gẹ́ bí ìṣílẹ̀ ìdájọ́ náà ní ọdún 1844, nítorí pé àwọn ẹsẹ̀ méjì tí ó ṣáájú ń fi Jòhánù hàn gẹ́gẹ́ bí ẹni tí ó ti nírìírí ìkorò Ìbànújẹ Nlá náà ní ọdún 1844, lẹ́yìn náà, lẹ́yìn tí a bá sọ fún un pé ó gbọdọ̀ tún iṣẹ́ ìkéde iṣẹ́ ìránṣẹ́ náà ṣe, ẹsẹ̀ kin-in-ni ti orí kọkànlá fi hàn pé ìdájọ́ náà ṣẹ̀ṣẹ̀ bẹ̀rẹ̀.

> “The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

> “Àkókò náà ti dé nígbà tí a ó mi ohun gbogbo tí a lè mi, kí àwọn ohun wọ̀nyí tí a kò lè mi lè dúró ṣinṣin. Gbogbo ọ̀ràn ń bọ̀ wá sí ìtúnyẹ̀wò níwájú Ọlọ́run; nítorí ó ń wọn tẹ́ńpìlì Ọlọ́run àti àwọn olùjọsìn inú rẹ̀. ‘Àwọn nǹkan wọ̀nyí ni ẹni tí ó di ìràwọ̀ méje mú ní ọwọ́ ọ̀tún rẹ̀ sọ, ẹni tí ń rìn láàrín ọ̀pá-fitilà wúrà méje; Mo mọ iṣẹ́ rẹ…. Mo ní ohun kan sí ọ, nítorí ìwọ ti fi ìfẹ́ àkọ́kọ́ rẹ sílẹ̀; nítorí náà rántí ibi tí ìwọ ti ṣubú láti ibẹ̀, kí o sì ronúpìwàdà, kí o sì ṣe iṣẹ́ àkọ́kọ́ náà; bí kò ṣe bẹ́ẹ̀ èmi yóò tọ̀ ọ wá ní kánkán, èmi yóò sì yọ ọ̀pá-fitilà náà kúrò ní ipò rẹ̀.’ ‘Ronúpìwàdà; bí kò ṣe bẹ́ẹ̀, èmi yóò tọ̀ ọ wá ní kánkán, èmi yóò sì fi idà ẹnu mi jagun sí ọ. Ẹni tí ó bá ní etí, jẹ́ kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ: Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún láti jẹ nínú mànà tí a fi pamọ́, èmi yóò sì fún un ní òkúta funfun kan, àti nínú òkúta náà ni a kọ orúkọ tuntun kan sí, èyí tí kò sí ẹni tí ó mọ̀ ọ́n bí kò ṣe ẹni tí ó gbà á.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Nítorí bí Johanu ṣe ń ṣojú ìṣípayá ìdájọ́ àyẹ̀wò tí ó bẹ̀rẹ̀ ní 1844, a sọ fún un pé kí ó fi àgbàlá tẹ́ńpìlì náà sílẹ̀, nítorí a ti fi í fún àwọn Keferi, àwọn tí yóò tẹ ìlú mímọ́ náà mọ́lẹ̀ fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún. Luku ogún-ọ̀kan fi hàn pé àwọn Keferi yóò máa tẹ Jerusalẹmu mọ́lẹ̀ títí “àwọn àkókò” àwọn Keferi yóò fi pé. Johanu, nínú orí kọkànlá, ṣẹ̀ṣẹ̀ fi hàn pé àkókò tí àwọn Keferi fi ń tẹ Jerusalẹmu mọ́lẹ̀ ni ìtàn ọdún 538 títí di 1798. Johanu tún sọ àsìkò yìí lẹ́ẹ̀mejì nínú orí kejìlá gẹ́gẹ́ bí aginjù, àkókò kan tí ìjọ sá sí láti yẹra fún inúnibíni tí póòpù ń mú wá.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Nígbà tí a bá pa Mósè àti Élíjà, tí a sì fi wọ́n sí ojú pópó kí a máa tẹ̀ wọ́n mọ́lẹ̀ fún àkókò ọjọ́ mẹ́ta àtààbọ̀, a gbọ́dọ̀ lóye àwọn ìtàn mẹ́ta tó ṣáájú, nígbà tí a tẹ Jerúsálẹ́mù mọ́lẹ̀, gẹ́gẹ́ bí àwòrán àpẹẹrẹ àkókò yẹn. Nínú Lúùkù ogún-dín-lógún, àwọn Kèfèrí yóò máa tẹ ìlú mímọ́ náà mọ́lẹ̀ títí “àwọn àkókò” àwọn Kèfèrí yóò fi pé.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

Bẹ́ẹ̀ ni, Luku fi hàn pé ó ju ìgbà kan ṣoṣo ti àwọn Keferi lọ, ṣùgbọ́n a mọ̀ pé ìmúṣẹ ìgbà àwọn Keferi jẹ́ ní ọdún 1798. “Ìgbà àwọn Keferi” àkọ́kọ́ bẹ̀rẹ̀ ní 723 BC nígbà tí Asiria tẹ ìjọba àríwá Israẹli mọ́lẹ̀. Ìtẹmọ́lẹ̀ náà bẹ̀rẹ̀ ìtàkalẹ̀ mọ́lẹ̀ láti ọwọ́ agbára keferi kan, ó sì tẹ̀síwájú títí di ọdún 538 nígbà tí agbára póòpù gba iṣẹ́ náà lọ́wọ́, tí ó sì bá a lọ títí di ọdún 1798. Ìsìn keferi tú ká, ó sì tẹ Israẹli ti gidi mọ́lẹ̀, ìsìn póòpù náà sì tú ká, ó sì tẹ Israẹli ti ẹ̀mí mọ́lẹ̀. “Àwọn ìgbà” àwọn Keferi dúró fún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún ọdún ti Lefitiku ogún-mẹ́fà, èyí tí ó ṣàfihàn àkókò méjì ti ìtàkalẹ̀ mọ́lẹ̀. Èyí àkọ́kọ́ ni ìsìn keferi ṣe gẹ́gẹ́ bí Asiria ṣe ṣojú rẹ̀, lẹ́yìn náà Babiloni, lẹ́yìn náà Romu keferi. Lẹ́yìn náà, agbára ìparun kejì tí Miller dá mọ̀ nínú ètò mímọ́ ti àsọtẹ́lẹ̀ tí ó lò ni ìsìn póòpù, èyí tí yóò máa bá ìtàkalẹ̀ mọ́lẹ̀ lọ títí di ọdún 1798. Ìtàkalẹ̀ mọ́lẹ̀ ti ìsìn keferi àti ti ìsìn póòpù ni gangan ni ìbéèrè tí a gbé dìde nínú ìjíròrò ọ̀run, èyí tí ó mú ìdáhùn náà jáde tí ó jẹ́ ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ti Adventism.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ó ń sọ̀rọ̀ pé, Yóò tó ìgbà wo ni ìran náà yóò fi wà nípa ẹbọ àìyẹsẹ̀, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ lẹ́kùn-ún mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óo wẹ ibi mímọ́ náà mọ́. Daniẹli 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Áńgẹ́lì Gébúrélì àti àwọn áńgẹ́lì mìíràn mú kí Miller lóye pé “ojoojúmọ́” ń ṣojú ẹ̀sìn abọ̀rìṣà, àti pé “ìrékọjá ìparun” ń ṣojú ẹ̀sìn Pápà. Ẹ̀sìn abọ̀rìṣà àti ẹ̀sìn Pápà yóò tẹ ibi mímọ́ àti ẹgbẹ́-ogun náà mọ́lẹ̀. Nítorí náà “àkókò” àwọn Kèfèrí tí Lúùkù tọ́ka sí ni àwọn àkókò méjì ìtẹmọ́lẹ̀ ti ọdún ẹgbẹ̀rún kan àti ọgọ́ta, tí papọ̀ jẹ́ àkókò méje ti Léfítíkù mẹ́rìndínlọ́gbọ̀n.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

A pa ìrántí “ìbúra” ti Mósè ní ọdún 1863, papọ̀ pẹ̀lú ìránṣẹ́ Élíjàhì tí ó ti gbé ìránṣẹ́ Mósè kalẹ̀. A tún jí méjèèjì dìde lẹ́yìn September 11, 2001, ìyẹn pa ìrántí Mósè àti ìránṣẹ́ Élíjàhì. Lẹ́yìn ìrántí Mósè tí Élíjàhì tún kéde lẹ́ẹ̀kan sí i, pípa tí a pa àwọn méjèèjì, lẹ́yìn náà a sì fi wọ́n sílẹ̀ ní ojú pópó láì sin wọ́n fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́, jẹ́ ìsọ̀kan tààrà pẹ̀lú ìrántí “ìgbà méje” tí Dáníẹ́lì pè ní “ìbúra” ti Mósè. Ìṣípò náà àti ìránṣẹ́ náà tí ń tún ìrántí Élíjàhì ti Mósè ṣe gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Miller àti àwọn Millerites, yóò dúró lórí ẹsẹ̀ rẹ̀ ní ìkẹyìn, a ó sì jí i dìde.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn; wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

We will address this truth in the next article.

A ó ṣàlàyé òtítọ́ yìí nínú àpilẹ̀kọ tó kàn.

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