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# Laodicea - Number Five

Laodíṣíà - Nọ́mbà Márùn-ún

The Last Three

Àwọn Mẹ́ta Ìkẹyìn

Author

Jeff Pippenger

Published

September 3, 2023

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Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.

Ní ìpèníjà, a gbọ́dọ̀ lóye àwọn ìjọ méje àti àwọn èdìdì méje gẹ́gẹ́ bí àwọn àmì afiwéra tí ń ṣojú àwọn ìlà inú àti ìlà òde ti ìtàn kan náà. Ó tún ṣe pàtàkì láti ṣàkíyèsí pé, nígbà tí a bá ń ronú lórí àwọn ìjọ mẹ́ta ìkẹyìn àti àwọn èdìdì mẹ́ta ìkẹyìn, ìlà ìtàn tí ń ṣojú ìtàn àtẹ̀síwájú kì í ṣe kókó-ọrọ àkọ́kọ́ nínú àwọn àmì náà. Nígbà tí a bá fi àwọn ìjọ náà sílò nínú àyíká àwọn ìtàn afiwéra, ìlọsíwájú ìtàn jẹ́ ẹ̀yà pàtàkì nínú àmì-ìṣàpẹẹrẹ náà, ṣùgbọ́n bẹ́ẹ̀ kọ́ rí nígbà tí a bá tọ́ka sí àwọn ìjọ mẹ́ta ìkẹyìn àti àwọn èdìdì mẹ́ta ìkẹyìn gẹ́gẹ́ bí àmì tí ó dúró fún ara rẹ̀.

The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.

Àwọn ìjọ mẹ́ta ìkẹyìn gẹ́gẹ́ bí ààmì jẹ́ nípa ìbáṣepọ̀ àwọn ẹgbẹ́ mẹ́ta àti ìṣísẹ̀ ìfarakọra láàárín àwọn ẹgbẹ́ mẹ́ta àwọn olùjọsìn tí àwọn ìjọ ọ̀tọ̀ọ̀tọ̀ ṣojú fún. Àwọn èdìdì mẹ́ta ìkẹyìn fi àwọn ènìyàn Ọlọ́run hàn gẹ́gẹ́ bí Mose àti Elijah ti ṣojú wọn. Elijah ń ṣojú fún ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, Mose sì ń ṣojú fún àwọn òkú olódodo.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.

> Nígbà tí ó sì tú èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: Wọ́n sì ké pẹ̀lú ohùn ńlá, wí pé, Yóò ti pẹ́ tó, Olúwa, mímọ́ àti olóòtítọ́, tí ìwọ kò fi ṣe ìdájọ́, tí ìwọ kò sì fi gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ àlà funfun fún olúkúlùkù wọn; a sì sọ fún wọn pé, kí wọ́n sinmi díẹ̀ sí i fún àkókò kékeré kan, títí àwọn ẹlẹgbẹ́ ẹrú wọn pẹ̀lú àti àwọn ará wọn, tí a ó pa gẹ́gẹ́ bí a ti pa wọ́n, yóò fi pé. Nígbà tí ó sì tú èdìdì kẹfà, wò ó, ilẹ̀ mìtìtì ńlá sì ṣẹlẹ̀; oòrùn sì di dúdú bí aṣọ ọ̀fọ̀ tí a fi irun ṣe, òṣùpá sì dà bí ẹ̀jẹ̀; àwọn ìràwọ̀ ojú ọ̀run sì rọ̀ sí ayé, gẹ́gẹ́ bí igi ọ̀pọ̀tọ́ ṣe ń sọ èso rẹ̀ tí kò tíì pọ́n dà nù, nígbà tí ẹ̀fúùfù ńlá bá mì í. Ọ̀run sì ṣí lọ bí ìwé tí a yí pò; gbogbo òkè ńlá àti erékùṣù sì yí kúrò ní ipò wọn. Àwọn ọba ayé, àti àwọn ẹni ńlá, àti àwọn ọlọ́rọ̀, àti àwọn olórí ogun, àti àwọn alágbára, àti gbogbo ẹrú, àti gbogbo òmìnira, fi ara wọn pamọ́ sínú ihò àti sínú àpáta àwọn òkè ńlá; wọ́n sì ń sọ fún àwọn òkè ńlá àti àwọn àpáta pé, Ẹ ṣubú lórí wa, kí ẹ sì fi wa pamọ́ kúrò níwájú ẹni tí ó jókòó lórí ìtẹ́, àti kúrò lọ́wọ́ ìbínú Ọ̀dọ́-Àgùntàn: nítorí ọjọ́ ńlá ìbínú rẹ̀ ti dé; ta ni yóò sì lè dúró? Ìfihàn 6:9–17.

Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.

Arábìnrin White jẹ́ kí a mọ̀ pé èdìdì karùn-ún náà ń tọ́ka sí “àkókò kan ní ọjọ́ iwájú.” Àwọn ẹsẹ̀ èdìdì karùn-ún náà ń béèrè ìgbà tí Ọlọ́run yóò ṣe ìdájọ́ sí ipò póòpù nítorí pípa tí wọ́n pa àwọn ènìyàn Ọlọ́run ní àsìkò Àwọn Ọjọ́ Òkùnkùn. A sì fúnni ní ìdáhùn pé ní “àwọn ọjọ́ ìkẹyìn” Ọlọ́run yóò ṣe ìdájọ́ sí ipò póòpù nítorí ìpànìyàn wọn, àti pẹ̀lú nítorí ẹgbẹ́ mìíràn àwọn ajẹ́rìíkú ti póòpù tí ipò póòpù náà yóò tún pa ní àsìkò ìṣòro òfin Ọjọ́-Àìkú.

> “‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Nígbà tí ó sì ṣí èdìdì karùn-ún... [Ìfihàn 6:9–11]. Níhìn-ín ni a fi àwọn ìran hàn Johanu tí kì í ṣe ohun tí ó wà ní òtítọ́ nígbà náà, bí kò ṣe ohun tí yóò wà ní àkókò kan ní ọjọ́ iwájú.” Manuscript Releases, volume 20, 197.

Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.

Ìmísí pẹ̀lú jẹ́rìí pé àwọn ọkàn tí ó wà lábẹ́ pẹpẹ, tí wọ́n ń fẹ́ mọ̀ ìgbà tí Ọlọ́run yóò ṣe ìdájọ́ sí ìjọba póòpù, ní ìbátan pẹ̀lú àwọn ohùn méjì ti áńgẹ́lì tí ń tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ nínú orí kẹ́rìnlá ìwé Ìfihàn.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.

> “Nígbà tí a ṣí èdìdì karùn-ún, Jòhánù Olùfihàn rí nínú ìran ní abẹ́ pẹpẹ ẹgbẹ́ àwọn tí a pa nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jésù Kristi. Lẹ́yìn èyí ni àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe nínú orí kejìdínlógún Ìfihàn dé, nígbà tí a pe àwọn tí ó jẹ́ olóòótọ́ àti olódodo jáde kúrò ní Bábílónì. Ìfihàn 18:1–5 ni a fa yọ.” Manuscript Releases, ìwọ̀n 20, 14.

In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.

Nínú Ìfihàn orí kejìdínlógún, ìdájọ́ Kátólíìkì jẹ́ ìlọ́po méjì; nítorí níbẹ̀ àti nígbà náà ni a óò fi ìyà jẹ ẹ́ kì í ṣe nítorí àwọn tí yóò pa nìkan nínú “àwọn ọjọ́ ìkẹyìn,” ṣùgbọ́n pẹ̀lú nítorí àwọn tí a pa nígbà Àkókò Òkùnkùn ìṣàkóso póòpù.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àìsàn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti gòkè dé ọ̀run, Ọlọ́run sì ti rántí ìwà ìrẹ̀wẹ̀sì rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún yín, kí ẹ sì ṣe ìlọ́po méjì fún un gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún, ẹ kún un fún un ní ìlọ́po méjì. Ìfihàn 18:4–6.

The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.

Èdì kẹfà ń pèsè ọ̀kan lára àwọn àpẹẹrẹ àgbélébùú tí Bíbélì fi ń ṣàfihàn àwọn ìṣẹ̀lẹ̀ tí ó ṣáájú wíwá Kejì Kristi lẹ́sẹ̀kẹsẹ̀ ní àkókò àwọn àjàkálẹ̀ àìkẹyìn méje. Ó parí pẹ̀lú ìṣàfihàn sí orí keje ti Ìfihàn, èyí tí ó ń pèsè ìdáhùn sí ìbéèrè tí a gbé sókè nínú ẹsẹ̀ ìkẹyìn ti èdì kẹfà pé, “ta ni yóò lè dúró?” Àwọn ẹgbẹ́ méjì wà tí yóò dúró gẹ́gẹ́ bí àsíá Ọlọ́run nínú ìpọnjú òfin Ọjọ́-ìsinmi tí yóò parí nígbà tí àwọn àjàkálẹ̀ àìkẹyìn méje bá dé. Àwọn ẹgbẹ́ méjì wọ̀nyí ni ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún, tí Èlíjà ń ṣojú fún, àti “ọ̀pọ̀ ènìyàn púpọ̀,” tí Mósè ń ṣojú fún. Àwọn àmì méjèèjì wọ̀nyí ti Mósè àti Èlíjà ni a ti dá mọ̀ tẹ́lẹ̀ gẹ́gẹ́ bí àwọn tí ń dúró ní òpin ayé, nítorí àwọn méjèèjì dúró pẹ̀lú Kristi lórí Òkè Ìyípadà-àyà.

The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.

Ẹgbẹ́ àkọ́kọ́ àwọn ajẹ́rìíkú póòpù láti inú Àwọn Àkókò Òkùnkùn ni a fi aṣọ àwọ̀ funfun fún, ẹgbẹ́ kejì sì tí a sọ fún wọn pé kí wọ́n dúró de títí di ìgbà tí a ó fi kún un ni “ọ̀pọ̀ ènìyàn púpọ̀” tí wọ́n náà sì wọ aṣọ àwọ̀ funfun. Èdìdì karùn-ún àti èdìdì kẹfà kì í pèsè ìtàn tó bára mu pẹ̀lú ìtàn ìjọ karùn-ún àti ìjọ kẹfà, ṣùgbọ́n wọ́n ń jẹ́rìí nípa ẹgbẹ́ méjì tí yóò dìde gẹ́gẹ́ bí àsíá fún Olúwa ní “ọjọ́ ìkẹyìn.” Ẹgbẹ́ méjèèjì wọ̀nyí ni àwọn tí ń kéde àwọn ìránṣẹ́ ohùn méjì nínú Ìfihàn orí kejìdínlógún. Ìránṣẹ́ tí a sì kéde nígbà náà ni a bá pọ̀ mọ́ ìtúsílẹ̀ Ẹ̀mí Mímọ́ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn Pẹ́ńtíkọ́sì àti ìtàn Ẹkún Òru ní ìbẹ̀rẹ̀ Adventism.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìròyìn áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan gbogbo ayé sílẹ̀. Iṣẹ́ kan tí ìwọ̀n rẹ̀ gbòòrò káàkiri ayé, tí agbára rẹ̀ sì jẹ́ àìṣàjù, ni a ti sọ tẹ́lẹ̀ níhìn-ín. Ìṣísẹ̀ Advent ti ọdún 1840–44 jẹ́ ìfarahàn ológo ti agbára Ọlọ́run; a sì gbé ìròyìn áńgẹ́lì àkọ́kọ́ dé gbogbo ibùdó míṣọ́nnárì ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́sí ẹ̀sìn pọ̀ jùlọ wà, irú èyí tí a kò tíì jẹ́rìí rẹ̀ ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí ni a ó ju lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Iṣẹ́ náà yóò jọ ti Ọjọ́ Pẹ́ńtẹ́kọ́sítì. Gẹ́gẹ́ bí a ti fi ‘òjò àkọ́kọ́’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà rú sókè, bẹ́ẹ̀ náà ni a óò fi ‘òjò ìkẹ́yìn’ fúnni ní òpin rẹ̀ fún pípọ̀sì ìkórè náà. ‘Nígbà náà ni a ó mọ̀, bí a bá tẹ̀síwájú láti mọ Olúwa: ìjáde Rẹ̀ ti ṣe tán bí òwúrọ̀; yóò sì tọ̀ wá wá bí òjò, gẹ́gẹ́ bí òjò ìkẹ́yìn àti òjò àkọ́kọ́ sí ilẹ̀.’ Hosea 6:3. ‘Nítorí náà, ẹ máa yọ̀, ẹ̀yin ọmọ Síónì, kí ẹ sì máa yọ̀ nínú Olúwa Ọlọ́run yín: nítorí Ó ti fi òjò àkọ́kọ́ fún yín níwọ̀n, yóò sì mú kí òjò sọ̀ kalẹ̀ wá fún yín, àní òjò àkọ́kọ́, àti òjò ìkẹ́yìn.’ Joel 2:23. ‘Ní ọjọ́ ìkẹ́yìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran ara.’ ‘Yóò sì ṣe, pé ẹnikẹ́ni tí yóò pe orúkọ Olúwa ni a ó gbàlà.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Iṣẹ́ ńlá ìhìnrere kì yóò parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ nípa ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a ó tún mú ṣẹ nínú òjò ìkẹ́yìn ní ìparí rẹ̀. Èyí ni ‘àwọn àkókò ìtùnú’ tí àpọ́sítélì Peteru ń retí nígbà tí ó wí pé: ‘Ẹ̀yin nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè nu ẹ̀ṣẹ̀ yín kúrò, nígbà tí àwọn àkókò ìtùnú yóò ti wá láti iwájú Olúwa; òun yóò sì rán Jésù.’ Ìṣe 3:19, 20.” The Great Controversy, 611.

After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.

Lẹ́yìn tí èdìdì kẹfà gbé ìbéèrè náà dìde, èyí tí ó ṣàfihàn Èlìyà àti Mósè gẹ́gẹ́ bí a ti ṣojú wọn nínú orí kẹje Ìfihàn, a sì ṣí èdìdì keje náà, ó sì ṣe àpèjúwe ìtújáde Ẹ̀mí Mímọ́ sórí àwọn ẹgbẹ́ méjèèjì wọ̀nyí. Ó yẹ kí a kíyèsí i pé nínú àpèjúwe náà, ìdákẹ́jẹ wà fún ìdají wákàtí kan. Ìtújáde òjò ìkẹyìn, tí a ṣojú rẹ̀ pẹ̀lú ṣíṣí èdìdì keje náà, ní àkókò ìdákẹ́jẹ kan nínú.

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

> Nígbà tí ó sì ṣí èdìdì keje náà, ìdákẹ́jẹ́ sì wà ní ọ̀run fún ìwọ̀n ààbọ̀ wákàtí kan. Mo sì rí àwọn angẹli méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ìpè méje fún wọn. Angẹli mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó mú àwo tùràrí wúrà kan; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í pẹ̀lú àdúrà gbogbo àwọn ẹni mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́ náà rúbọ. Èéfín tùràrí náà, tí ó bá àdúrà àwọn ẹni mímọ́ wá, sì gòkè lọ sí iwájú Ọlọ́run láti ọwọ́ angẹli náà. Angẹli náà sì mú àwo tùràrí náà, ó sì fi iná pẹpẹ kún un, ó sì sọ ọ́ sínú ayé; ohùn sì wà, àti àrá, àti mànàmáná, àti ìmìtìtì ilẹ̀. Ìfihàn 8:1–5.

As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.

Gẹ́gẹ́ bí a ṣe ṣẹ̀ṣẹ̀ tọ́ka sí nínú ìpínrọ̀ náà nínú The Great Controversy, òjò ìkẹ́yìn bẹ̀rẹ̀ sí í dà nígbà tí áńgẹ́lì alágbára náà sọ̀kalẹ̀ tí ó sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Òjò ìkẹ́yìn bẹ̀rẹ̀ nígbà tí “àwọn ilé ńláńlá ti ìlú New York ni a wó lulẹ̀” ní ọjọ́ September 11, 2001.

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

> “Ṣé nísinsin yìí ni ọ̀rọ̀ náà ń bọ̀ wá tí mo ti kéde pé a ó fi ìgbì òkun ńlá gbá New York kúrò? Èyí ni n kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńlá tí wọ́n ń kọ sókè níbẹ̀, àtẹ̀gùn lé àtẹ̀gùn, pé, ‘Ìṣẹ̀lẹ̀ búburú tó bẹ́ẹ̀ yóò ṣẹlẹ̀ nígbà tí Oluwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kejìdínlógún ìwé Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n mi ò ní ìmọ̀lẹ̀ kankan ní pàtàkì ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan, àwọn ilé ńlá níbẹ̀ ni a óó wó lulẹ̀ nípasẹ̀ yíyí àti yíyí padà agbára Ọlọ́run. Láti inú ìmọ̀lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà ní ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Oluwa, ìfọwọ́kan kan ti agbára ńlá rẹ̀, àwọn ilé gíga ńlá wọ̀nyí yóò sì ṣubú. Ìṣẹ̀lẹ̀ yóò sì ṣẹlẹ̀ tí ìbẹ̀rù wọn kò ṣeé rò inú rẹ̀.” Review and Herald, July 5, 1906.

On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.

Ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, òjò àfẹ̀yìnwá bẹ̀rẹ̀ sí í rọ̀, ìtújáde òjò náà sì ń ṣàn kalẹ̀ lórí àwọn tí a fi Élíjàh àti Mósè ṣàpẹẹrẹ, ó sì ní àkókò ìdákẹ́jẹ kan nínú. Àkókò ìdákẹ́jẹ fún Mósè àti Élíjàh tún jẹ́ aṣojú nínú orí kọkànlá Ìfihàn, níbi tí Mósè àti Élíjàh, àwọn wòlíì méjèèjì tí wọ́n ń yọ ayé lẹ́nu, ti “pa” wọ́n ní àwọn òpópónà. Ṣùgbọ́n lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, wọ́n jáde kúrò nínú ihò Hórébù, wọ́n sì gòkè lọ sí ọ̀run. Nínú ìtàn òjò àfẹ̀yìnwá, ìhìn náà, tí àwọn ojiṣẹ́ méjèèjì wọ̀nyí ṣàpẹẹrẹ, ni a pa, a sì sọ ọ́ sínú òpópónà, ṣùgbọ́n a kò sin ín títí di ìgbà tí a jí i dìde. Èyí jẹ́ ọ̀kan nínú àwọn òtítọ́ pàtàkì tí Kìnnìún ẹ̀yà Júdà ń tú ìdìdì rẹ̀ nísinsìnyí.

The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.

Àwọn èdìdì mẹ́ta ìkẹyìn ń fi ìṣísẹ̀ ìkẹyìn àwọn ènìyàn Ọlọ́run hàn gẹ́gẹ́ bí a ti ṣojú wọn nínú Èlíjà àti Mósè. Ìṣísẹ̀ náà kú, a sì jí i dìde. Ìṣísẹ̀ ni í ṣe é, nítorí Adventism bẹ̀rẹ̀ pẹ̀lú ìṣísẹ̀ kan tí ó tẹ̀síwájú títí di ọdún 1863 nígbà tí wọ́n fi òtítọ́ àkọ́kọ́ tí a mú William Miller mọ̀ sílẹ̀. Ní ọdún 1863 ìṣísẹ̀ náà parí, nítorí pé ní ọdún 1863 wọ́n di ìjọ ní ọ̀nà òfin. Alfa àti Omega ń tẹnu mọ́ ọn pé bí Ó bá bẹ̀rẹ̀ àwọn ènìyàn ìyókù Rẹ̀ gẹ́gẹ́ bí ìṣísẹ̀, Ó tún máa parí wọn gẹ́gẹ́ bí ìṣísẹ̀.

We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.

A ti parí àkójọ àgbéyẹ̀wò àwọn ìjọ méje àti àwọn èdìdì méje báyìí. Nínú àwọn èdìdì mẹ́ta ìkẹyìn a rí ẹgbẹ́ méjì àwọn ẹni ìràpadà tí a ṣàpẹẹrẹ wọn nípasẹ̀ Mósè àti Élíjà. Gbogbo àwọn èdìdì wọ̀nyí jẹ́rìí nípa angẹli alágbára ti Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n. Nígbà tí ó sọ̀kalẹ̀ ní ọjọ́ kẹ́tàlá Oṣù Kẹsàn-án, ọdún 2001, ẹgbẹ́ méjì àwọn ẹni ìràpadà wọ inú ìlànà ìwẹ̀nùmọ́ kan tí a ṣe láti fi hàn kí ó sì ya ẹgbẹ́ méjì àwọn olùjọsìn sọ́tọ̀ nínú ìṣísẹ̀ náà ní òpin Adventism gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ṣáájú nínú ìṣísẹ̀ ní ìbẹ̀rẹ̀ Adventism. Dáníẹ́lì fi hàn pé ẹgbẹ́ kan náà, tí ó pè ní ẹni búburú, kì yóò lóye ìbísí ìmọ̀ náà, ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Mátíù sọ fún wa pé àwọn tí wọ́n kò ní òye ìmọ̀ tí a ti ṣí sílẹ̀ náà ni a fi ń mọ́ wúńdíá kan sí aṣiwère. Àwọn wúńdíá ọlọ́gbọ́n fi hàn nínú ìpọnjú àárín òru pé wọ́n lóye wọ́n sì ní ìbísí ìmọ̀ náà. Àwọn ọlọ́gbọ́n àti àwọn aṣiwère ni a ṣàpẹẹrẹ wọn nípasẹ̀ ìjọ Filadẹ́lfíà tàbí ìjọ Laodíkíà. Àwọn ẹni búburú, àwọn wúńdíá aṣiwère ti Laodíkíà, ni a ó tú jáde kúrò ní ẹnu Olúwa, àti àwọn ọlọ́gbọ́n gba orúkọ Ọlọ́run, tàbí ìwà rẹ̀, sínú iwájú orí wọn. Bí ìjọ kẹfà, Filadẹ́lfíà, bá ṣàpẹẹrẹ àwọn ọlọ́gbọ́n, báwo ni ó ṣe jẹ́ pé ìjọ keje, Laodíkíà, ṣàpẹẹrẹ àwọn ẹni búburú? Bí ó bá rí bẹ́ẹ̀, àtòpọ̀ọ̀sẹ̀ náà ti bọ láṣẹ, bẹ́ẹ̀ kọ́? Ìdáhùn náà, dájúdájú, ni a yanjú rẹ̀ nípasẹ̀ Alfa àti Omega.

At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.

Ní ìbẹ̀rẹ̀ àwọn ènìyàn àkọ́kọ́ ti Ọlọ́run tí a pè ní orúkọ ẹ̀sìn kan, Ísírẹ́lì àtijọ́, Mósè jẹ́ àpẹẹrẹ Kristi ní ìparí àwọn ènìyàn náà tí a pè ní orúkọ ẹ̀sìn kan.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.

> Nítòótọ́ ni Mósè sọ fún àwọn baba pé, Olúwa Ọlọ́run yín yóò gbé wòlíì dìde fún yín láàrín àwọn arákùnrin yín, ẹni tí yóò dàbí mi; ẹ ó sì gbọ́ tirẹ̀ nínú ohun gbogbo tí yóò bá sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá fetí sí wòlíì náà, ni a ó pa run kúrò láàrín àwọn ènìyàn. Iṣe 3:22, 23.

At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.

Ní òpin àwọn ènìyàn Ọlọ́run àkọ́kọ́ tí a fún ní orúkọ ìjọ, Johanu Oníbatisi ni ojiṣẹ́ Elijah tí ó pèsè ọ̀nà sílẹ̀ fún ìbọ̀wọ̀ àkọ́kọ́ Kristi. Nígbà náà ni Jésù yóò fi ẹbọ Rẹ̀ rúbọ lórí àgbélébùú, lẹ́yìn èyí sì ni Yóò bẹ̀rẹ̀ iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà ní ibi mímọ́ nínú ibi mímọ́ ọ̀run. Ní ìbẹ̀rẹ̀ àwọn ènìyàn Ọlọ́run kejì tí a fún ní orúkọ ìjọ, Ísírẹ́lì òde-òní, William Miller ni ojiṣẹ́ Elijah tí ó pèsè ọ̀nà sílẹ̀ fún Ìbọ̀wọ̀ Kejì Kristi. Nígbà náà ni Jésù wá lójijì sínú Ibi Mímọ́ Jùlọ, Ó sì bẹ̀rẹ̀ ìdájọ́. Ní òpin àwọn ènìyàn Ọlọ́run kejì tí a fún ní orúkọ ìjọ, ojiṣẹ́ Elijah ìkẹyìn kan pèsè ọ̀nà sílẹ̀ kí Kristi lè bẹ̀rẹ̀ ìpín àkókò ìdájọ́ àwọn alààyè, ìparí iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Àlùfáà Àgbà Ọ̀run, àti Ìbọ̀wọ̀ Kejì Rẹ̀.

William Miller symbolizes not only the messenger, but the movement he was associated with.

William Miller kì í ṣàpẹẹrẹ ojiṣẹ nìkan, ṣùgbọ́n ó tún ṣàpẹẹrẹ ìṣísẹ̀ náà tí ó ní ìbáṣepọ̀ pẹ̀lú.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….

> “Pẹ̀lú ìwárìrì, William Miller bẹ̀rẹ̀ sí í ṣí àwọn àṣírí ìjọba Ọlọ́run payá fún àwọn ènìyàn, ní mímú àwọn olùgbọ́ rẹ̀ kọjá nínú àwọn àsọtẹ́lẹ̀ títí dé ìpadàbọ̀ kejì ti Kristi. Pẹ̀lú gbogbo ìsapá, ó ń ní agbára sí i. Gẹ́gẹ́ bí Johanu Oníbatisiti ṣe jẹ́ akíkanjú-ìhìnrere ìbẹ̀wò àkọ́kọ́ Jesu, tí ó sì pèsè ọ̀nà sílẹ̀ fún wíwá Rẹ̀, bẹ́ẹ̀ náà ni William Miller àti àwọn tí wọ́n darapọ̀ mọ́ ọn ṣe kéde ìpadàbọ̀ kejì Ọmọ Ọlọ́run….”

> “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, 229, 230, 233.

> “Àwọn ẹgbẹẹgbẹ̀rún ni a darí láti gba òtítọ́ tí William Miller wàásù mọ́ra, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìn náà.” Early Writings, 229, 230, 233.

In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì, Ọlọ́run pè Mósè, ẹni tí ó ti gba ọdún mẹ́rìnlélógójì ẹ̀kọ́ tí ó ti bàjẹ́ ní Íjíbítì, èyí tí ó sì béèrè fún ọdún mẹ́rìnlélógójì gbígbé ní aginjù nínú ìsapá láti yọ ipa Íjíbítì kúrò nínú ìwà rẹ̀. Ní ọdún mẹ́rìnlélógójì lẹ́yìn ìbí rẹ̀, ní gbígbà pé a ti yàn án láti darí àwọn ènìyàn Ọlọ́run jáde kúrò ní Íjíbítì, Mósè lo agbára ènìyàn láti pa ará Íjíbítì náà. Ọdún mẹ́rìnlélógójì lẹ́yìn náà, ní etí igi tí ń jó, ó ṣọ̀tẹ̀ sí ìpè Ọlọ́run. Lẹ́yìn tí ó gba ìpè náà nikẹyìn, ó kọ ojú sí àṣẹ láti kọ ọmọkùnrin rẹ̀ ní ilà títí di ìgbà tí ikú fi halẹ̀ mọ́ ọn. Ní ààlà Ilẹ̀ Ìlérí, ó ṣọ̀tẹ̀, ó sì lu Àpáta náà ní ìgbà kejì. Ní ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì, Mósè ní àwọn àbùdá ìwà ti ará Laodísea. Ní ṣíṣe bẹ́ẹ̀, ó ṣì mú ìpè rẹ̀ gíga àti mímọ́ ṣẹ, pẹ̀lú àfihàn àpẹẹrẹ Kristi ní òpin Ísírẹ́lì ìgbàanì. Kristi, ẹni tí ó bá àwọn Júù oníjàngbọ̀n jà, tàbí àwọn tí ó sọ pé àwọn jẹ́ Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀, ṣojú ìwà ti ará Filadẹ́lfíà. Ní ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì Mósè ṣojú ará Laodísea kan tí ó nílò wúrà, ìtọ́jú ojú, àti aṣọ funfun. Ní òpin, Kristi jẹ́ ará Filadẹ́lfíà.

At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.

Ní ìbẹ̀rẹ̀ Ìjọ Adventist, William Miller, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn díẹ̀ wọ̀nyí ní Sardi tí wọn kò bà aṣọ wọn jẹ́, ṣojú ará Filadelfia kan, bẹ́ẹ̀ náà ni ìṣísẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú rẹ̀. Ní òpin Ìjọ Adventist, ìṣísẹ̀ tí ó mọ àkókò òpin ní 1989 jẹ́ ti Laodikea gẹ́gẹ́ bí Mose náà ṣe jẹ́ bẹ́ẹ̀. Ìṣísẹ̀ Millerite náà jẹ́ àpẹẹrẹ ìṣísẹ̀ Future for America, pẹ̀lú ìkìlọ̀ àsọtẹ́lẹ̀ pé ìṣísẹ̀ àkọ́kọ́ ni àwọn ará Filadelfia mú ṣẹ ní àkókò Filadelfia, àti pé ìṣísẹ̀ ìkẹyìn ni àwọn ará Laodikea mú ṣẹ ní àkókò Laodikea.

I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.

Emi ni ẹlẹ́rìí sí apá púpọ̀ jùlọ nínú ìtàn àsọtẹ́lẹ̀ ti ìṣísẹ̀ yìí láti ọdún 1989 ju ẹnikẹ́ni mìíràn tí ó ní ìbáṣepọ̀ pẹ̀lú ìtàn Future for America lọ, mo sì jẹ́rìí pé èmi fúnra mi rìn nínú ìtàn náà láti ìbẹ̀rẹ̀ ọdún 1989 lọ gẹ́gẹ́ bí Adventist Laodicea tí a ti fìdí rẹ̀ múlẹ̀. Ọ̀pọ̀ ẹ̀mí wà ní ojú ọ̀nà yẹn tí yóò gbé ẹ̀rí mi ró. Èmi pẹ̀lú lè jẹ́rìí pẹ̀lú ìdánilójú pé àwọn tí ó ní ìbáṣepọ̀ pẹ̀lú ìṣísẹ̀ náà ní ìparí Adventism pẹ̀lú jẹ́ Adventist Laodicea tí a ti fìdí wọn múlẹ̀. Àwọn ènìyàn àkọ́kọ́ tí a sọ ní orúkọ bẹ̀rẹ̀ pẹ̀lú Laodicea kan tí ó di ara Filadelfia, ó sì parí pẹ̀lú ara Filadelfia. Àwọn ènìyàn kejì tí a sọ ní orúkọ bẹ̀rẹ̀ pẹ̀lú ara Filadelfia, ó sì parí pẹ̀lú Laodicea kan tí a pè láti di ara Filadelfia. Èyí ni ààmì ìdánimọ̀ ti Alfa àti Omega.

In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.

Láìka afọ́jú ẹ̀mí tí ó burú tó sì jẹ́ aláìní ìrẹ̀lẹ̀ ti olórí náà àti àwọn tí wọ́n darapọ̀ mọ́ ọn, Ọlọ́run ṣì ń darí, ó sì ń ṣàkóso àwọn ààmì ọ̀nà wòlíì tí ó ṣẹlẹ̀ láti ọdún 1989 títí di ìsinsìnyí. Láìka ìhòòhò àti òṣì ẹ̀mí ti olórí náà àti àwọn tí wọ́n darapọ̀ mọ́ ọn, Ọlọ́run ṣì ń darí ìṣípayá àwọn òtítọ́ tí Ó rí i pé ó yẹ kí a ṣípayá. Nínú àánú Rẹ̀ tí a kì í yà kúrò lọ́dọ̀ “òtítọ́” Rẹ̀ láé, Ó pèsè ọ̀nà ìwẹ̀nùmọ́ kan tí ó jẹ́ kí ọmọ Laodikea kú, lẹ́yìn náà kí a jí i dìde gẹ́gẹ́ bí ọmọ Filadelfia. Ikú àti àjíǹde náà ni a fi ṣàpẹẹrẹ nínú àwọn akọ̀wé ìwé Daniẹli àti Ìfihàn, tí a pa méjèèjì ní ọ̀nà ààmì, tí a sì tún jí wọn dìde. A jí Johanu dìde kúrò nínú ikú tí a fi í sínú ìkòkò òróró gbígbóná, a sì jí Daniẹli dìde láti inú ihò àwọn kìnnìún tí ebi ń pa. Ní báyìí, àwọn ìwé méjèèjì náà, tí wọ́n jẹ́ ìwé kan ṣoṣo, ń fi ìtẹnumọ́ hàn sí ààmì ikú àti àjíǹde gẹ́gẹ́ bí apá kan nínú ìráńṣẹ́ tí a ń ṣípayá nísinsìnyí.

As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.

Bí ìṣísẹ̀ náà nínú “ọjọ́ ìkẹyìn” ìdájọ́ ìwádìí, (èyí tí ìṣísẹ̀ àwọn Millerite ṣe àpẹẹrẹ rẹ̀), ṣe ń sún mọ́ òpin àkókò, Ọlọ́run ti pinnu pé kí a pa aṣáájú àti ìṣísẹ̀ náà, lẹ́yìn èyí kí a sì jí wọn dìde. Nínú àyíká àwọn ìjọ méje, a pa Laodicea ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, a ó sì jí i dìde gẹ́gẹ́ bí Philadelphia kí òfin Ọjọ́ Àìkú tó sún mọ́lẹ̀ dé. Ìṣísẹ̀ tí a jí dìde náà yóò jẹ́ ti àwọn ìjọ méje, ṣùgbọ́n yóò jẹ́ ẹ̀kẹjọ. Ìṣísẹ̀ náà yóò jẹ́ ẹ̀kẹjọ, ìyẹn ni, láti inú àwọn méje.

This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.

Aṣírí àsọtẹ́lẹ̀ yìí ni a ti fi ìjẹ́rìí ọ̀pọ̀ ẹlẹ́rìí múlẹ̀ nínú ìwé Ìfihàn, bí ó tilẹ̀ jẹ́ pé a kò tíì mọ̀ ọ́ rí títí di ìsinsin yìí. Nínú àkókò yìí, a ti ń wọlé sí inú ìdánwò ère ẹranko náà, èyí tí Sister White sọ fún wa pé ni ìdánwò tí ń bọ̀ ṣáájú òfin Àìkú. Ní òfin Àìkú ni a ti fi èdìdì Ọlọ́run lé àwọn ará Filadelfia ti ìtàn náà. Ṣùgbọ́n wọ́n gbọ́dọ̀ kọjá nínú ìdánwò ère ẹranko náà tí ń bọ̀ ṣáájú kí àkókò oore-ọ̀fẹ́ tó parí.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí; nítorí pé yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayanmọ́ wọn títí láé. Ipo rẹ jẹ́ ìdàrúdàpọ̀ àìbámu tó bẹ́ẹ̀ gẹ́ẹ́ tí díẹ̀ nínú àwọn ènìyàn ni yóò jẹ́ kí a tàn.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti gbé kókó-ọrọ yìí kalẹ̀ ní kedere; [Ìfihàn 13:11–17, gẹ́gẹ́ bí a ti yọ ọ̀ jáde].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Eleyi ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi hàn pé wọ́n jẹ́ olóòtítọ́ sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba ọ̀jọ̀ ìsinmi èké kan, wọn yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀, tí wọ́n sì gba ọjọ́ ìsinmi Sunday, wọn yóò gba ààmì ẹranko náà” Manuscript Releases, volume 15, 15.

In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.

Nínú ìtàn àkókò yìí, àwọn ìwo méjì tí a ti mọ̀ tẹ́lẹ̀ gẹ́gẹ́ bí Republicanism àti Protestantism ti yí padà di ìṣàkóso tiwántìwá àti Protestantism apẹ̀yìndà. Nígbà tí àwọn ìwo méjèèjì wọ̀nyí bá darapọ̀ pátápátá, nígbà náà ni wọ́n di agbára kan, ìwo kan. Ní àkókò kan náà náà, Ọlọ́run yóò fi ìdánimọ̀ hàn, yóò sì gbé ìwo tòótọ́ ti Protestantism sókè láti kìlọ̀ nípa àwòrán ẹranko náà. Àwọn ìwo méjèèjì wọ̀nyí ń lọ ní ìlà kan náà pẹ̀lú ara wọn títí di ìgbà tí Orílẹ̀-Èdè Amẹ́ríkà yóò dáwọ́ dúró láti jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.

Ìfihàn orí kẹtàlá-dín-lógún fi hàn pé àjọṣepọ̀ mẹ́ta náà ti dírágónì (Àjọ Ìṣọ̀kan Àgbáyé), ẹranko náà (agbára póòpù), àti wòlíì èké náà (Orílẹ̀-Èdè Amẹ́ríkà) ni agbára tí í ṣe orí kẹjọ, èyí tí ó jẹ́ ti àwọn orí méje náà. Àwọn orí méje wọ̀nyí ni àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì, tí ó bẹ̀rẹ̀ pẹ̀lú Bábílónì, lẹ́yìn náà Médò-Pérṣíà, Gíríìkì, àti lẹ́yìn náà Róòmù aláìgbọ́ràn. Lẹ́yìn náà, ìjọba karùn-ún ni Róòmù póòpù, ẹni tí, ní ti àsọtẹ́lẹ̀, gba ọgbẹ́ ikú kan ní ọdún 1798. Ní àkókò yẹn nínú ìtàn, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, Orílẹ̀-Èdè Amẹ́ríkà, gòkè lọ sí ìtẹ́ títí di ìgbà tí a ó fi bì í ṣubú nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.

Lẹ́yìn náà, agbára tí ń fi ipá mú gbogbo ayé láti gbé àwòrán ẹranko náà ró ni yóò fi ipá mú Ìṣọ̀kan Àwọn Orílẹ̀-Èdè láti gbé àwòrán kan kalẹ̀ fún ẹranko náà. Ní àkókò yẹn, ìjọba kẹfà náà pẹ̀lú ti gba ọgbẹ́ apaniyan kan, ṣùgbọ́n nígbà náà ni Orílẹ̀-Èdè Amẹ́ríkà yóò fi ipá mú gbogbo ayé láti gba ipò aṣáájú rẹ̀ lórí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, yóò sì béèrè pé kí wọ́n pẹ̀lú gba àṣẹ ìwà ti papacy láti ṣàkóso ìṣọ̀kan mẹ́ta náà.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.

> Ó sì ń tan àwọn tí ń gbé ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí a fi agbára fún un láti ṣe níwájú ẹranko náà; ó sì ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, èyí tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀ pẹ̀lú, kí ó sì mú kí a pa gbogbo àwọn tí kò bá foríbalẹ̀ fún ère ẹranko náà. Ìfihàn 13:13, 14.

The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.

Ìtumọ̀ kan ṣoṣo ti “àwòrán ẹranko náà” nínú ìmísí ni pé ó dúró fún ìṣọ̀kan ìjọ (agbára ìjọ Pápá) àti ìjọba (Àjọ Ìṣọ̀kan Àgbáyé, níbi tí Orílẹ̀-Èdè Amẹ́ríkà ti ń ṣàkóso àwọn ọba mẹ́sàn-án yòókù.) Jesebeli ni agbára ìjọ Pápá; Ahabu ni Orílẹ̀-Èdè Amẹ́ríkà tí í ṣe ọba àwọn ẹ̀yà mẹ́wàá àríwá.

When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá ṣubú níbi òfin Ọjọ́ Àìkú, Tírè (ìjọ Pápá) tí a ti gbàgbé láti ọdún 1798 ni a ó “rántí,” ó sì bẹ̀rẹ̀ àwọn orin ìtanilẹ́rù rẹ̀. Nítorí ìṣubú owó-ajé tí a ṣàpèjúwe gẹ́gẹ́ bí “ìparun orílẹ̀-èdè” nínú àwọn ìkọ̀wé Ellen White, a fi ipa mú Orílẹ̀-Èdè Amẹ́ríkà láti kó gbogbo ayé jọ láti dojú kọ agbára Bibeli náà tí ó mú ọwọ́ gbogbo ènìyàn jọ sí i lòdì sí i. Agbára náà ni Islam, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Iṣimáẹli, baba ńlá Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Áńgẹ́lì Olúwa sì wí fún un pé, Wò ó, o lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaeli; nítorí pé Olúwa ti gbọ́ ìpọ́njú rẹ. Òun yóò jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Genesisi 16:11, 12.

The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.

Orílẹ̀-Èdè Amẹ́ríkà dá àjọṣepọ̀ pẹ̀lú àwọn ọba mẹ́sàn-án yòókù sílẹ̀, ó sì gba ipò aṣáájú. Ó ṣe èyí fún àkókò kúkúrú péré, lẹ́yìn náà yóò sì tẹnu mọ́ ọn pé agbára pàápà gbọdọ̀ di olórí gbogbo rẹ̀, gẹ́gẹ́ bí Jésíbẹ́lì ti ṣàkóso Áhábù.

Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.

Bẹ́ẹ̀ ni, àjọṣepọ̀ mẹ́ta náà ti dragoni, ẹranko, àti wòlíì èké ń lọ pọ̀ sí Hamágẹdọni. Nọ́mbà mẹ́jọ dúró fún àjíǹde, àti ìjọba tí àsọtẹ́lẹ̀ ti ṣàkíyèsí gẹ́gẹ́ bí ẹni tí ó gba ọgbẹ́ ikú ni ìjọba karùn-ún, agbára póòpù. Nígbà tí a bá jí ipò póòpù dìde, wọ́n di ìjọba kẹjọ, a sì fi ìṣàkóso àjọṣepọ̀ mẹ́ta náà lé wọn lọ́wọ́; ìjọba kẹjọ náà sì ni orí kan náà nínú àwọn ìjọba méje tí a ti dá mọ̀ gẹ́gẹ́ bí ẹni tí ó gba ọgbẹ́ ikú, ṣùgbọ́n ìmísí pẹ̀lú tún ṣàfihàn ìmúláradá ọgbẹ́ ikú náà.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bí a ṣe ń sún mọ́ ìpọnjú ìkẹyìn, ó ṣe pàtàkì gidigidi kí ìṣọ̀kan àti ìfọ̀kànsìn wà láàárín àwọn irinṣẹ́ Olúwa. Àgbáyé kún fún ìjì àti ogun àti ìjàmbá ìyàtọ̀. Síbẹ̀, lábẹ́ orí kan ṣoṣo—agbára póòpù—àwọn ènìyàn yóò dara pọ̀ láti tako Ọlọ́run nínú ènìyàn àwọn ẹlẹ́rìí Rẹ̀. Ìṣọ̀kan yìí ni a fi ìpẹ̀yà ńlá náà múlẹ̀. Nígbà tí ó ń wá láti darapọ̀ àwọn aṣojú rẹ̀ láti jagun sí òtítọ́, yóò ṣiṣẹ́ láti pín àti láti tú àwọn alágbéjà rẹ̀ ká. Ìlara, ìfura búburú, àsọ̀rọ̀-búburú, ni ó ń rú sókè láti mú àríyànjiyàn àti ìpinyà wá.” Testimonies, ìwọ̀n 7, 182.

The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.

Ìjọba karùn-ún, ìjọba kẹfà, àti ìjọba keje ní àkókò yẹn ti pàdánù gbogbo ìjọba ọ̀tọ̀ọ̀tọ̀ wọn; nítorí náà, gbogbo ìjọba wọn ni a jí dìde pa pọ̀ gẹ́gẹ́ bí ìjọba kan ṣoṣo tí ó ní apá mẹ́ta, tí ń ṣe àfarawé èké ìṣọ̀kan ẹlẹ́mẹ́ta ti Ìwà-Ọlọ́run.

The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.

Ìjọba kẹfà tí ó bẹ̀rẹ̀ pẹ̀lú ìwo méjì bí ti ọ̀dọ́-àgùntàn, tí ó sì parí gẹ́gẹ́ bí ìwo kan tí ń sọ̀rọ̀ bí dragoni, ní àbùdá àsọtẹ́lẹ̀ ti agbára póòpù, nítorí ó di àwòrán ẹranko náà. Ẹranko náà, ìyẹn agbára póòpù, ni a ṣojú rẹ̀ ní pàtàkì gẹ́gẹ́ bí ìjọba kẹjọ tí a jí dìde, tí ó jẹ́ ti àwọn méje náà. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé agbára póòpù ni ó mú àdììtú àsọtẹ́lẹ̀ náà ṣẹ ní taara jùlọ, ti kẹjọ jíjẹ́ ti àwọn méje náà, Orílẹ̀-Èdè Amẹ́ríkà dá àwòrán ti ìpápásì sílẹ̀, nítorí náà ó sì ń mú àwọn àbùdá kan náà jáde ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí agbára póòpù.

The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.

Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ ní ọdún 1798 nígbà tí, gẹ́gẹ́ bí Isaiah ogún-dín-lógún ṣe sọ, a ó gbàgbé Tírè, ìyẹn agbára póòpù, títí dé òpin ìjọba kẹfà. Ọdún 1798 ni àsìkò òpin fún àwọn Millerite ní ìbẹ̀rẹ̀ Adventism. Nígbà ìrúwé ọdún 1844, Adventism Millerite ti gba aṣọ àṣẹ Protestantism tí ń lọ ní ìbámu pẹ̀lú ìwo Republicanism tí ń ṣojú ìjọba Orílẹ̀-èdè Amẹ́ríkà. Àwọn ìwo méjèèjì wà lórí ẹranko kan náà, nítorí náà wọ́n ń tẹ̀síwájú nípasẹ̀ ìtàn papọ̀. Ìbẹ̀rẹ̀ àti òpin Adventism ń lọ ní ìbámu pẹ̀lú ìwo Republican. Ìtàn láti ọdún 1798 títí di ìgbà tí àwọn Protestant kọ ìfiranṣẹ́ áńgẹ́lì àkọ́kọ́ sílẹ̀ ni àkókò tí Ọlọ́run fi mú ìwo Protestant yẹn dúró ṣinṣin. Ó ṣe bẹ́ẹ̀ nípasẹ̀ ìlànà ìdánwò, gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú ìwo Republican. Ọ̀pọ̀lọpọ̀ nǹkan ló wà láti sọ nípa àwọn ìwo tó ń lọ ní ìbámu yìí, ṣùgbọ́n kì í ṣe nísinsin yìí.

The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.

Ìwo ìwo Oloṣèlú Òmìnira ń ṣe àgbèrè pẹ̀lú Púrótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, kì í ṣe pẹ̀lú ìwo Púrótẹ́sítáǹtì tòótọ́, nítorí ìwo tòótọ́ náà ni ìyàwó Ọ̀dọ́-àgùntàn, ó sì jẹ́ wúńdíá. Láti àkókò òpin ní ọdún 1989 ni àwọn ààrẹ méje ti wà. Ẹ̀kẹfà nínú àwọn ààrẹ wọ̀nyí gba ọgbẹ́ ikú ní ọdún kan náà gan-an tí ìgbìmọ̀ ní òpin Àdífẹnítìsìmù náà pẹ̀lú gba ọgbẹ́ ikú. Ààrẹ kẹjọ láti àkókò òpin ní ọdún 1989 yóò jẹ́ ẹni tí ó gba ọgbẹ́ ikú tí a mú láradá. Ó gbọdọ̀ jẹ́ ààrẹ kan tí ó jẹ́ ọ̀kan nínú àwọn méje náà. Ní àkókò kan náà, ní ọdún 2020, nígbà tí ààrẹ ẹ̀kẹfà gba ọgbẹ́ ikú rẹ̀, ìwo tí ń ru aṣọ-àwọ̀n Púrótẹ́sítáǹtì báyìí náà ni a pa pẹ̀lú. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ẹranko Kátólíìkì, àti gẹ́gẹ́ bí ó ti rí pẹ̀lú ère ẹranko ti Púrótẹ́sítáǹtì aláṣọ̀tẹ́, bẹ́ẹ̀ náà ni ó rí pẹ̀lú ìwo tòótọ́ ti Púrótẹ́sítáǹtì. A ṣàpẹẹrẹ ìwo Púrótẹ́sítáǹtì gẹ́gẹ́ bí ìjọ ẹ̀kẹfà, tí ó di ẹ̀kẹjọ, ṣùgbọ́n tí ó jẹ́ ti àwọn méje náà.

When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.

Nígbà tí ẹ bá ń dán àwọn ẹ̀sùn wọ̀nyí wò, ẹ rántí pé ìránṣẹ́ náà tí a ṣí èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí yóò dájúdájú jẹ́ èyí tí a ó fi hàn nínú àyíká pé ìbẹ̀rẹ̀ ń ṣàpẹẹrẹ òpin. A ó fi ọ̀nà ìlànà “historicism” gbé ìránṣẹ́ náà kalẹ̀, èyí tí ń lo ìtàn Bíbélì tí a bá ìtàn ayé mu láti dá òpin ayé mọ̀. Ìránṣẹ́ náà yóò hù jáde láti inú ilẹ̀.

> Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.

> Òtítọ́ yóò hù jáde láti inú ilẹ̀; òdodo yóò sì máa wo wá láti ọ̀run. Bẹ́ẹ̀ ni, Olúwa yóò fi ohun rere fúnni; ilẹ̀ wa yóò sì so èso rẹ̀ jáde lọ́pọ̀lọpọ̀. Òdodo yóò máa lọ níwájú rẹ̀; yóò sì fi wa sí ọ̀nà ìgbésẹ̀ rẹ̀. Sáàmù 85:11–13.

It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.

Kì í ṣe pé a kan dá ayé nínú ẹsẹ náà mọ̀ gẹ́gẹ́ bí “ilẹ̀” nìkan. Ẹsẹ náà nínú Sáàmù kì í ṣe pé ó dá “ilẹ̀” náà mọ̀ gẹ́gẹ́ bí ẹranko “ayé” ti Ìfihàn orí kẹtàlá nìkan, ṣùgbọ́n ó tún sọ pé “òtítọ́” “yọ” jáde láti inú ilẹ̀.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.

> “Orílẹ̀-èdè wo ní Ayé Tuntun ni, ní ọdún 1798, ń dìde sínú agbára, tí ó ń fi ìlérí okun àti ògo hàn, tí ó sì ń fa àkíyèsí ayé? Ìlò àmì yìí kò fi àyè sí ìbéèrè kankan. Orílẹ̀-èdè kan, àti ọ̀kan péré, ni ó bá àlàyé àsọtẹ́lẹ̀ yìí mu; ó ń tọ́ka láìsí àṣìṣe kankan sí United States of America. Léraléra, èrò náà, tí ó fẹ́rẹ̀ẹ́ jẹ́ gan-an ọ̀rọ̀ onkọ̀wé mímọ́ náà, ni agbẹnusọ àti akọ̀wé-ìtàn ti lò láìmọ̀ọ́mọ̀ ní ṣíṣàpèjúwe dídide àti ìdagbasoke orílẹ̀-èdè yìí. A rí ẹranko náà pé ó ‘ń bọ̀ wá láti inú ilẹ̀;’ àti gẹ́gẹ́ bí àwọn atúmọ̀ọ̀rọ̀ ṣe sọ, ọ̀rọ̀ tí a túmọ̀ sí ‘ń bọ̀ wá’ níbí, ní ìtumọ̀ gidi rẹ̀, túmọ̀ sí ‘láti dàgbà tàbí láti hù sókè bí ohun ọ̀gbìn.’” The Great Controversy, 440.

The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.

Orílẹ̀-èdè Amẹ́ríkà ni ẹranko ayé tí “ń yọ sókè.” Nítorí náà, nígbà tí ẹ bá ń dán àwọn ẹ̀tọ́ tí a sọ nínú àwọn àpilẹ̀kọ wọ̀nyí wò, ìmísí ń fi hàn pé ìhìnrere náà yóò dá lórí pé òpin ni a ń fi ìbẹ̀rẹ̀ ṣàpèjúwe, a ó sì gbé e kalẹ̀ nínú àyíká ìlà ìtàn lórí ìlà ìtàn, ó sì gbọ́dọ̀ wá láti ohùn kan ní Orílẹ̀-èdè Amẹ́ríkà. Dájúdájú àwọn ohùn èké wà ní inú Orílẹ̀-èdè Amẹ́ríkà, ṣùgbọ́n gẹ́gẹ́ bí ó ti bá Ọ̀rọ̀ Ọlọ́run mu àti lórí àṣẹ Ọ̀rọ̀ Ọlọ́run, ojiṣẹ́ tàbí iṣẹ́-ìránṣẹ́kíniyànkíni tí ó wà tàbí tí ìpilẹ̀ṣẹ̀ rẹ̀ ti wá láti òde Orílẹ̀-èdè Amẹ́ríkà jẹ́ ìmọ́lẹ̀ èké. Adventism bẹ̀rẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà pẹ̀lú ohùn ọkùnrin kan àti ìṣísẹ̀ kan tí a fi ìdásílẹ̀ múlẹ̀ ní Orílẹ̀-èdè Amẹ́ríkà. Jésù ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ.

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