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

Ọjọ́ Ọla fún Amẹ́ríkà àti Oṣù Keje 18, 2020 - Nọ́mbà Méjì

Eating the Message

Jíjẹ Ìránṣẹ́ náà

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Kí àkókò ìdánwò tó parí tó dé, a paṣẹ pé, “má ṣe dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́.”

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

> Ó sì wí fún mi pé, Má ṣe dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́lẹ̀: nítorí àkókò náà ti súnmọ́ tòsí. Ẹni tí kò ṣe òdodo, kí ó máa ṣe àìṣòdodo síi: àti ẹni tí ó jẹ́ aláìmọ́, kí ó máa jẹ́ aláìmọ́ síi: àti ẹni tí ó jẹ́ olódodo, kí ó máa ṣe òdodo síi: àti ẹni tí ó jẹ́ mímọ́, kí ó máa jẹ́ mímọ́ síi. Ìṣípayá 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

Nínú orí karùn-ún Ìfihàn, Ọlọ́run Baba jókòó lórí ìtẹ́ Rẹ̀, ó sì ní ìwé kan lọ́wọ́ Rẹ̀ tí a fi èdìdì méje dì mọ́.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> Mo sì rí ìwé kan ní ọwọ́ ọ̀tún Ẹni tí ó jókòó lórí ìtẹ́, tí a kọ sínú rẹ̀ àti lẹ́yìn rẹ̀, tí a sì fi èdìdì méje dì í. Ìfihàn 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Bí ìtàn náà ti ń bá a lọ láti ẹsẹ̀ kìíní títí dé orí keje, a rí i pé Jésù, ẹni tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ni Ẹni tí ó gba ìwé náà láti ọwọ́ Baba Rẹ̀, tí ó sì bẹ̀rẹ̀ sí í tú àwọn èdìdì náà sílẹ̀ lọ́nà ìtẹ̀síwájú. Nígbà tí Ó tú èdìdì kẹfà, tí Ó sì fi ìránṣẹ́ tí èdìdì náà dúró fún hàn, orí kẹfà parí. Ó sì parí pẹ̀lú ìbéèrè kan tí ó ṣí ọ̀nà sí orí keje, níbi tí a ti rí ìdáhùn sí ìbéèrè tí a gbé dìde nínú ẹsẹ̀ ìkẹyìn orí kẹfà.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Nítorí ọjọ́ ńlá ìbínú rẹ̀ ti dé; ta ni yóò sì lè dúró? Ìfihàn 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Orí kẹje ṣàfihàn ẹgbẹ̀rún mẹ́rìnlélógójì àti “ogunlọ́gọ̀ ńlá.” Lẹ́yìn tí a ti gbé àwọn ènìyàn Ọlọ́run kalẹ̀ ní orí kẹje, nígbà náà ni a rí èdìdì keje, àti èyí tí ó jẹ́ ìkẹyìn, tí a yọ kúrò. Àsọtẹ́lẹ̀ kan ṣoṣo mìíràn nínú ìwé Ìfihàn tí a ti dìdì ni ààrá méje ti orí kẹwàá. Kókó-ọrọ̀ tí ó rọrùn ni pé, àsọtẹ́lẹ̀ kan ṣoṣo nínú ìwé Ìfihàn tí a dì mọ́, tí a sì lè tú sílẹ̀ kí àkókò ìdánwò tó parí, ni “ààrá méje.”

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Fún ọ̀pọ̀ ọdún, bí kò tilẹ̀ jẹ́ pé ó ti pé ọ̀pọ̀lọpọ̀ ọdún mẹ́wàá, Future for America ti ń fi hàn ohun tí “ààrá méje” ń ṣojú fún. “Ààrá méje” náà ń ṣojú fún ìtàn ìṣísẹ̀ Millerite láti Oṣù Kẹjọ ọjọ́ 11, 1840 títí dé Oṣù Kẹwàá ọjọ́ 22, 1844. Sister White fi òtítọ́ yìí múlẹ̀, ó sì tún kún un pé “ààrá méje” náà tún ń ṣojú fún “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò fi hàn ní ìtòlẹ́sẹẹsẹ wọn.” Ìfihàn kíkún nípa àwọn òtítọ́ wọ̀nyí lè wà nínú Habakkuk’s Tables, fún ẹnikẹ́ni tí kò tíì mọ àwọn òtítọ́ àsọtẹ́lẹ̀ wọ̀nyí.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Òtítọ́ nípa àwọn ààrá méje tí a ti gbé kalẹ̀ ní ìgbà àtijọ́ ṣì jẹ́ òtítọ́, ṣùgbọ́n láti oṣù Kẹjọ ọdún yìí ni Olúwa ti yọ ọwọ́ Rẹ̀ kúrò lórí àwọn kókó-ọ̀rọ̀ wọ̀nyí, a sì ti túbọ̀ fi òye púpọ̀ hàn. A ó bẹ̀rẹ̀ pẹ̀lú orí kẹwàá ti Ìfihàn, lẹ́yìn náà a ó sì wo àlàyé Sister White lórí orí náà. Kí a tó ṣe èyí, a gbọ́dọ̀ mọ àwọn kókó méjì tí kò ní í ṣe pẹ̀lú ìṣàkíyèsí àwọn ààrá méje náà.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Kókó àkọ́kọ́ ni pé ìdánimọ̀ òtítọ́ àwọn àrá méje tí a ti ṣí sílẹ̀ nísinsìnyí ń béèrè ọ̀pọ̀lọpọ̀ ìlà òtítọ́ láti fi gbogbo ohun tí àwọn àrá méje dúró fún sí ipò rẹ̀. Níhìn-ín ni mo gbàdúrà pé, ìfaradà àwọn ẹni mímọ́ wà. Kókó kejì tí ó so mọ́ èyí ni pé ètò tí ń ṣe ìgbékalẹ̀ ohun fún àfihàn ohun ti àwọn àpilẹ̀kọ wọ̀nyí ní ààlà nípa iye àkókò tí ó lè kà tí ó sì lè sọ. Ó gbọdọ̀ jẹ́ pé ọ̀kọ̀ọ̀kan àwọn àpilẹ̀kọ náà bá àkókò yẹn mu. Láti ìbẹ̀rẹ̀ ìwádìí yìí, mo ń fi yín létí pé yóò gba díẹ̀ nínú àwọn àpilẹ̀kọ láti fi múlẹ̀ òtítọ́ tí àwọn àrá méje ṣàpẹẹrẹ. Ní báyìí, sí orí kẹwàá.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Mo sì rí angẹli alágbára mìíràn tí ń sọ̀kalẹ̀ láti ọ̀run wá, a sì fi àwọsánmà wọ̀ ọ́; òṣùmàrè sì wà lórí rẹ̀, ojú rẹ̀ sì dàbí oòrùn, ẹsẹ̀ rẹ̀ sì dàbí àwọn ọ̀wọn iná. Ó sì ní ìwé kékeré kan tí ó ṣí sílẹ̀ ní ọwọ́ rẹ̀; ó sì fi ẹsẹ̀ ọ̀tún rẹ̀ lé orí òkun, àti ẹsẹ̀ òsì rẹ̀ lé orí ilẹ̀, Ó sì ké pẹ̀lú ohùn ńlá, bí kìnnìún ṣe ń ramúramù; nígbà tí ó sì ké tán, ààrá méje sọ ohùn wọn jáde. Nígbà tí ààrá méje náà sì sọ ohùn wọn jáde, mo fẹ́ kọ̀wé: mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Fi èdìdì dì àwọn nǹkan tí ààrá méje náà sọ, má sì ṣe kọ wọn sílẹ̀. Angẹli tí mo sì rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì fi ẹni tí ń bẹ láàyè títí láé àti láé búra, ẹni tí ó dá ọ̀run àti àwọn nǹkan tí ó wà nínú rẹ̀, àti ilẹ̀ àti àwọn nǹkan tí ó wà nínú rẹ̀, àti òkun àti àwọn nǹkan tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́: Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fún ìpè, àṣírí Ọlọ́run yóò di mímúṣẹ, gẹ́gẹ́ bí ó ti kéde fún àwọn ọmọ-ọba rẹ̀ àwọn wòlíì. Ohùn tí mo sì gbọ́ láti ọ̀run tún bá mi sọ̀rọ̀, ó sì wí pé, Lọ mú ìwé kékeré tí ó ṣí sílẹ̀ tí ó wà ní ọwọ́ angẹli tí ó dúró lórí òkun àti lórí ilẹ̀. Mo sì lọ sọ́dọ̀ angẹli náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Mú un, kí o sì jẹ ẹ tán; yóò mú inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ̀ yóò dùn bí oyin. Mo sì gba ìwé kékeré náà ní ọwọ́ angẹli náà, mo sì jẹ ẹ tán; nínú ẹnu mi sì dùn bí oyin: ní kété tí mo sì jẹ ẹ tán, inú mi korò. Ó sì wí fún mi pé, Ó gbọdọ̀ tún sọ àsọtẹ́lẹ̀ níwájú ọ̀pọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti ahọ́n, àti àwọn ọba. Ifihan 10:1–11.

Commenting on chapter ten, Sister White states:

Ní ṣíṣe àlàyé lórí orí kẹwàá, Sister White sọ pé:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Áńgẹ́lì alágbára tí ó kọ́ Jòhánù náà kọ́ jẹ́ ẹni mìíràn bí kò ṣe Jésù Kristi. Bí Ó ti fi ẹsẹ̀ ọ̀tún Rẹ̀ lé òkun, tí Ó sì fi ẹsẹ̀ òsì Rẹ̀ lé ilẹ̀ gbígbẹ, ń fi ipa tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn ìjà ńlá pẹ̀lú Sátánì hàn. Ipò yìí ń tọ́ka sí agbára àti àṣẹ Rẹ̀ gíga jùlọ lórí gbogbo ayé. Ìjà náà ti máa ń le sí i, ó sì ti túbọ̀ di pípinnu sí i láti ìran dé ìran, yóò sì máa bá a lọ bẹ́ẹ̀ títí dé àwọn ìṣẹ̀lẹ̀ ìparí, nígbà tí iṣẹ́ ọgbọ́n àtàwọn agbára òkùnkùn yóò dé ìwọ̀n gíga jùlọ. Sátánì, ní ìṣọ̀kan pẹ̀lú àwọn ènìyàn búburú, yóò tan gbogbo ayé àti àwọn ìjọ tí kò gba ìfẹ́ òtítọ́ jẹ. Ṣùgbọ́n áńgẹ́lì alágbára náà ń béèrè àkíyèsí. Ó ké pẹ̀lú ohùn ńlá. Ó máa fi agbára àti àṣẹ ohùn Rẹ̀ hàn fún àwọn tí wọ́n ti dara pọ̀ mọ́ Sátánì láti tako òtítọ́.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Lẹ́yìn tí àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà tọ̀ Jòhánù wá gẹ́gẹ́ bí ó ti tọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di àwọn nǹkan wọ̀nyí tí àrá méje náà sọ mọ́lẹ̀.’ Wọ́n ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò fi hàn ní ìtòlẹ́sẹẹsẹ wọn. Dáníẹ́lì yóò dúró ní ipò tirẹ̀ ní òpin àwọn ọjọ́. Jòhánù rí ìwé kékeré náà tí a ṣí sílẹ̀. Nígbà náà ni àwọn àsọtẹ́lẹ̀ Dáníẹ́lì ní ipò tí ó yẹ fún wọn nínú ìhìn iṣẹ́ àwọn áńgẹ́lì kìn-ín-ní, kejì, àti kẹta tí a ó fi fún ayé. Ṣíṣí ìwé kékeré náà ni ìhìn iṣẹ́ ní ìbáṣepọ̀ pẹ̀lú àkókò.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn àṣírí tí àwọn àrá ń sọ, ṣùgbọ́n a pàṣẹ fún un pé kí ó má ṣe kọ wọ́n sílẹ̀.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, èyí tí a sọ jáde nínú ààrá méje náà, jẹ́ àpèjúwe àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì àkọ́kọ́ àti kejì. Kò dára jùlọ kí àwọn ènìyàn mọ nǹkan wọ̀nyí, nítorí a gbọ́dọ̀ dán ìgbàgbọ́ wọn wò. Nínú ètò Ọlọ́run, àwọn òtítọ́ tí ó ṣe àgbàyanu jùlọ tí ó sì ga ní ìlọsíwájú ni a óò kéde. A ní láti kéde àwọn ìhìnrere áńgẹ́lì àkọ́kọ́ àti kejì, ṣùgbọ́n kò sí ìmọ́lẹ̀ mìíràn tí a ní láti fi hàn kí àwọn ìhìnrere wọ̀nyí tó ti ṣe iṣẹ́ pàtó wọn. Èyí ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ áńgẹ́lì tí ó dúró pẹ̀lú ẹsẹ̀ kan lórí òkun, tí ó sì ń kéde pẹ̀lú ìbúra tí ó ṣe pàtàkì gidigidi pé àkókò kì yóò sí mọ́.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

“Áńgẹ́lì alágbára” tí ó sọ̀ kalẹ̀ ní August 11, 1840 ni Kristi, ó sì ní ìránṣẹ́ kan ní ọwọ́ rẹ̀ tí a sọ fún Johanu pé kí ó jẹ. Ohun tí Johanu jẹ ni ìránṣẹ́ kan, ṣùgbọ́n ó jẹ́ ní pàtó ìránṣẹ́ tí a ní láti gbé lọ sí àwọn ènìyàn Ọlọ́run, kì í ṣe sí ayé. Ó ṣe pàtàkì láti mọ ẹni tí a ń bá sọ̀rọ̀ nínú ẹsẹ̀ náà, nítorí pé bí ó tilẹ̀ jẹ́ pé Kristi sọ̀ kalẹ̀ ní August 11, 1840, tí ó fi àmì sí ìfúnni ní agbára fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́, tí ó sì tipa bẹ́ẹ̀ fi hàn ìgbà tí a ó ti gbé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ayé, síbẹ̀ ìwé kékeré tí Johanu ní láti jẹ ń tọ́ka sí ìgbà tí Protestantism fi àwọ̀ aṣọ-ìṣẹ́ Protestantism rẹ̀ lé àwọn Millerites lọ́wọ́. Nígbà tí Kristi sọ̀ kalẹ̀ pẹ̀lú ìwé kékeré náà, Ó ń parí ìbáṣepọ̀ májẹ̀mú Rẹ̀ pẹ̀lú ìjọ láti aginjù, ní àkókò kan náà sì ń dá àwọn ènìyàn Millerite mọ̀ gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú àyànfẹ́ tuntun Rẹ̀. Àwọn Millerites jẹ́ ènìyàn tí tẹ́lẹ̀ rí kò jẹ́ ènìyàn Ọlọ́run. Àwọn wòlíì kì í tako ara wọn láéláé.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, dìde dúró lórí ẹsẹ̀ rẹ, èmi yóò sì bá ọ sọ̀rọ̀. Ẹ̀mí sì wọ inú mi nígbà tí ó sọ̀rọ̀ sí mi, ó sì mú mi dúró lórí ẹsẹ̀ mi, kí n lè gbọ́ ẹni tí ń bá mi sọ̀rọ̀. Ó sì wí fún mi pé, Ọmọ ènìyàn, èmi ń rán ọ sí àwọn ọmọ Israẹli, sí orílẹ̀-èdè ọlọ̀tẹ̀ kan tí ó ti ṣọ̀tẹ̀ sí mi: àwọn náà àti àwọn baba wọn ti ṣẹ̀ sí mi títí di ọjọ́ yìí gan-an. Nítorí wọ́n jẹ́ ọmọ aláìnítìjú àti aláìkanjú ọkàn. Èmi ń rán ọ sí wọn; ìwọ yóò sì wí fún wọn pé, Báyìí ni Oluwa Ọlọrun wí. Àwọn náà, yálà wọ́n bá fetí sí i tàbí yálà wọ́n kọ̀, (nítorí ilé ọlọ̀tẹ̀ ni wọ́n,) síbẹ̀ wọn yóò mọ̀ pé wòlíì kan ti wà láàárín wọn. Ṣùgbọ́n ìwọ, ọmọ ènìyàn, má bẹ̀rù wọn, bẹ́ẹ̀ ni má ṣe bẹ̀rù ọ̀rọ̀ wọn, bí ó tilẹ̀ jẹ́ pé ẹ̀gún àti òṣùṣú wà pẹ̀lú rẹ, tí o sì ń gbé láàárín àkekèé: má bẹ̀rù ọ̀rọ̀ wọn, bẹ́ẹ̀ ni má ṣe jáyà nítorí ojú wọn, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Ìwọ yóò sì sọ ọ̀rọ̀ mi fún wọn, yálà wọ́n bá fetí sí i tàbí yálà wọ́n kọ̀: nítorí ọlọ̀tẹ̀ gidigidi ni wọ́n. Ṣùgbọ́n ìwọ, ọmọ ènìyàn, gbọ́ ohun tí mo sọ fún ọ; má ṣe jẹ́ ọlọ̀tẹ̀ bí ilé ọlọ̀tẹ̀ náà: yà ẹnu rẹ, kí o sì jẹ ohun tí mo fún ọ. Nígbà tí mo sì wo, kíyèsi i, ọwọ́ kan ni a nà sí mi; sì wò ó, ìwé yíyí kan wà nínú rẹ̀; ó sì tẹ̀ é kalẹ̀ níwájú mi; a sì kọ ọ láti inú àti láti òde: a sì kọ ẹkún, ìṣọ̀fọ̀, àti ègbé sínú rẹ̀. Ó sì tún wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí o bá rí; jẹ ìwé yíyí yìí, kí o sì lọ bá ilé Israẹli sọ̀rọ̀. Bẹ́ẹ̀ ni mo yà ẹnu mi, ó sì mú kí n jẹ ìwé yíyí náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ́ kí inú rẹ jẹ, kí o sì fi ìwé yíyí tí mo fún ọ kún ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn ní ẹnu mi bí oyin. Ó sì wí fún mi pé, Ọmọ ènìyàn, lọ, máa tọ ara rẹ sí ilé Israẹli, kí o sì fi ọ̀rọ̀ mi bá wọn sọ̀rọ̀. Nítorí a kò rán ọ sí àwọn ènìyàn tí ọ̀rọ̀ wọn yàtọ̀, àti tí èdè wọn ṣòro, bí kò ṣe sí ilé Israẹli; kì í ṣe sí ọ̀pọ̀ ènìyàn tí ọ̀rọ̀ wọn yàtọ̀, àti tí èdè wọn ṣòro, tí ìwọ kò lè yé ọ̀rọ̀ wọn. Lóòótọ́, bí mo bá ti rán ọ sí wọn, wọn ì bá fetí sí ọ. Ṣùgbọ́n ilé Israẹli kì yóò fetí sí ọ; nítorí wọn kì yóò fetí sí mi: nítorí gbogbo ilé Israẹli ni aláìnítìjú, tí ọkàn wọn sì le. Kíyèsi i, mo ti mú ojú rẹ lágbára sí ojú wọn, àti iwájú orí rẹ lágbára sí iwájú orí wọn. Gẹ́gẹ́ bí adámántì tí ó le ju òkúta líle lọ ni mo ṣe mú iwájú orí rẹ le: má bẹ̀rù wọn, bẹ́ẹ̀ ni má ṣe jáyà nítorí ojú wọn, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Ó sì tún wí fún mi pé, Ọmọ ènìyàn, gbogbo ọ̀rọ̀ mi tí èmi yóò sọ fún ọ, gba wọ́n sínú ọkàn rẹ, kí o sì fi etí rẹ gbọ́ wọn. Hesekieli 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Nígbà tí Kristi sọ̀ kalẹ̀ pẹ̀lú ìwé kékeré náà tí Johanu gbà tí ó sì jẹ ẹ́, ó wà nínú “ẹnu rẹ̀ bí oyin nítorí adùn.” Johanu Olùṣàfihàn àti Hesekieli, àwọn méjèèjì gba ìránṣẹ́ kan láti “ọwọ́” Kristi. Hesekieli, àti nítorí náà Johanu pẹ̀lú, ní ìránṣẹ́ kan láti fi ránṣẹ́ sí “ilé Israẹli,” kì í ṣe sí àwọn tí ó wà ní òde Israẹli. Bí àwọn tí ó wà ní òde Israẹli bá ti gbọ́ ìránṣẹ́ náà, wọn ì bá ti gbà á, ṣùgbọ́n kì í ṣe Israẹli, nítorí “gbogbo ilé” Israẹli “jẹ́ aláìtìjú àti aláìlè-ọkàn.” Gbogbo ilé Israẹli pátápátá (gbogbo ilé náà) jẹ́ ọlọ̀tẹ̀ pátápátá. A ṣàpẹẹrẹ Israẹli ní ọdún 1840 nínú Ìfihàn orí kẹwàá gẹ́gẹ́ bí ìjọ nínú aginjù. Wọn ti kún ife àkókò àdánwò wọn.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Bí ó tilẹ̀ jẹ́ pé Israẹli kì yóò gbọ́ ọ̀rọ̀ náà, a ṣì pàṣẹ fún wòlíì náà láti mú ìfẹ̀rọ̀ránṣẹ́ ìwé kékeré náà wá bá wọn, kí a lè mú wọn ní ojúṣe nítorí tí wọ́n kọ ìmọ́lẹ̀ áńgẹ́lì àkọ́kọ́. Nínú àwọn ìwé ìdájọ́, a ní láti mú wọn ní ojúṣe nítorí pé wọ́n kọ̀ láti gbọ́ ọ̀rọ̀ “wòlíì” tí ó ti wà “láàárín wọn.” Kíkọ wòlíì náà sílẹ̀ ni kíkọ ọ̀rọ̀ tí a ti fi fún wòlíì náà láti ọ̀dọ̀ áńgẹ́lì Gébúréélì, ẹni tí ó ti gba ọ̀rọ̀ náà fúnra rẹ̀ lọ́wọ́ Kristi, ẹni tí ó sì ti gba á lọ́wọ́ Baba. Nígbà tí Kristi sọ̀kalẹ̀ pẹ̀lú ìfẹ̀rọ̀ránṣẹ́ ìwé kékeré náà ní ọwọ́ Rẹ̀, ó bá ìgbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ ní ìrìbọmi Rẹ̀ mu gẹ́gẹ́ bí àfihàn tí ó dọ́gba. A ti ṣàpẹẹrẹ èyí ṣáájú nínú Mósè níbi igbó tí ń jó, àti ní ọ̀nà-àmì gan-an kan náà tí ó wà nínú gbogbo ìṣísẹ̀ àtúnṣe.

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

> “Iṣẹ́ Ọlọ́run lórí ayé fi, láti ìgbà dé ìgbà, ìfarajọ tó ṣe kedere hàn nínú gbogbo àtúnṣe ńlá tàbí ìṣísẹ̀ ẹ̀sìn ńlá. Àwọn ìlànà ìbáṣepọ̀ Ọlọ́run pẹ̀lú ènìyàn jẹ́ ohun kan náà ní gbogbo ìgbà. Àwọn ìṣísẹ̀ pàtàkì ti àsìkò òní ní àfígbárí wọn nínú àwọn ti ìgbà àtijọ́, àti ìrírí ìjọ ní àwọn ayé ìṣáájú ní àwọn ẹ̀kọ́ tí ó ní iyebíye púpọ̀ fún àkókò tiwa.” The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Ìparun àṣẹ-gíga Ọ́tòmánì ní August 11, 1840, (èyí tí ó jẹ́ àkókò tí Jòhánù àti Ésékíẹ́lì jẹ ìwé kékeré tí ó wà nínú “ọwọ́” Kristi,) ni ó fi àmì sí “ìfúnnilára” ìhìnrere áńgẹ́lì kìn-ín-ní tí ó ti “dé” ní “àkókò òpin” ní 1798. A “fún un ní agbára” nípasẹ̀ ìmúdájú òfin àsọtẹ́lẹ̀ àkọ́kọ́ àwọn ọmọ-ẹ̀yìn Miller; ìlànà ọdún kan fún ọjọ́ kan. Nígbà náà ni Kristi bẹ̀rẹ̀ sí í gbé ìpìlẹ̀ tẹ́ńpìlì Miller kalẹ̀, gẹ́gẹ́ bí Ó ti ṣe nígbà ìrìbọmi Rẹ̀.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> “Ní ìsinsìnyí ni a mú ìgbàgbọ́ Nathanael tí ó ti ń yíyẹ̀ padà lágbára, ó sì dáhùn, ó ní, ‘Rábì, ìwọ ni Ọmọ Ọlọ́run; ìwọ ni Ọba Israẹli.’ Jesu sì dáhùn, ó ní fún un pé, Nítorí mo sọ fún ọ pé, mo rí ọ lábẹ́ igi ọ̀pọ̀tọ́, ṣé o gbàgbọ́ bí? Ìwọ yóò rí ohun tí ó tóbi ju wọ̀nyí lọ. Ó sì wí fún un pé, Lóòótọ́, lóòótọ́, mo wí fún yín, Láti ìsinsìnyí lọ ẹ ó rí Ọ̀run ṣí sílẹ̀, àti àwọn áńgẹ́lì Ọlọ́run tí ń gòkè lọ, tí ń sọ̀kalẹ̀ wá sórí Ọmọ Ènìyàn.”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> “Nínú àwọn díẹ̀ lára àwọn ọmọ-ẹ̀yìn àkọ́kọ́ wọ̀nyí ni a ti ń fi ìsapá ẹnìkọ̀ọ̀kan le ìpìlẹ̀ ìjọ Kristẹni. Johanu kọ́kọ́ darí méjì nínú àwọn ọmọ-ẹ̀yìn rẹ̀ sọ́dọ̀ Kristi. Lẹ́yìn náà ọ̀kan nínú wọn rí arákùnrin kan, ó sì mú un tọ Kristi wá. Nígbà náà ni Òun pè Fílípì láti máa tọ̀ Ọ lẹ́yìn, ó sì lọ wá Natanaẹli.” Ẹ̀mí Àsọtẹ́lẹ̀, ìdìpọ̀ 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Nígbà tí Kristi sọ̀kalẹ̀ ní August 11, 1840 pẹ̀lú ìwé kékeré tí ó ṣí sílẹ̀ ní ọwọ́ Rẹ̀, a ti ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀ nínú ìṣípò ìtúnṣe nínú ìtàn ayé Kristi, nítorí gbogbo ìṣípò ìtúnṣe ní àwọn àmì ọ̀nà kan náà pátápátá. Mose àti ìṣípò ìtúnṣe tí ó darí jáde náà ní àmì ọ̀nà kan náà. Ìrírí Mose ní igi tí ń jó ṣàpẹẹrẹ Ẹ̀mí Mímọ́ tí ń sọ̀kalẹ̀ ní ìrìbọmi Kristi, èyí tí ó sì tún ṣàpẹẹrẹ 1840, èyí tí ó sì tún ṣàpẹẹrẹ September 11, 2001 nígbà tí áńgẹ́lì alágbára ti Ìfihàn mẹ́jọlá sọ̀kalẹ̀.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

“Ìbọ̀wọ̀lé” ìhìn iṣẹ́ angẹli àkọ́kọ́, àti “ìbọ̀wọ̀lé” ìhìn iṣẹ́ angẹli kejì àti “ìbọ̀wọ̀lé” ìhìn iṣẹ́ angẹli kẹta ni gbogbo wọn jẹ́ aṣojú nípasẹ̀ àwọn angẹli. Angẹli àkọ́kọ́ ní ìwé kékeré kan lọ́wọ́ rẹ̀, ẹlẹ́ẹ̀kejì sì ní àkọsílẹ̀ kan lọ́wọ́ rẹ̀, ẹlẹ́ẹ̀kẹta sì ní ìwé àwọ̀ lọ́wọ́ rẹ̀. Nípa ẹ̀rí ẹnì méjì tàbí mẹ́ta ni a fi ń fi òtítọ́ mulẹ̀. Gbogbo àwọn angẹli mẹ́tẹ̀ẹ̀ta, bóyá nígbà ìbọ̀wọ̀lé wọn tàbí nígbà fífi agbára fún wọn, ní ìhìn iṣẹ́ kan lọ́wọ́ wọn.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Jọ́nù àti Ìsíkíẹ́lì ṣojú àwọn tí wọ́n jẹ ìránṣẹ́ náà nígbà tí a “fi agbára fún” iṣẹ́ ìkéde áńgẹ́lì kìíní, èyí tí ó jẹ́ àmì-ọ̀nà ìtàn mìíràn yàtọ̀ sí ìgbà tí iṣẹ́ ìkéde áńgẹ́lì kìíní “dé” ní ọdún 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Ìyàtọ̀ tó wà láàárín “dídé” ìránṣẹ́ kan àti “ìfúnnilára agbára” rẹ̀ jẹ́ ìyàtọ̀ pàtàkì gidigidi tí ó yẹ kí a ṣe àkíyèsí. Bí a ṣe ń ronú lórí ẹsẹ̀ tó tẹ̀lé e yìí, ẹ ṣàkíyèsí pé ète áńgẹ́lì àkọ́kọ́ náà dájú pé ó jọra pátápátá sí ète áńgẹ́lì tó wà nínú Ìfihàn mẹ́tàlá-dín-lógún tí ń tan ayé sí mímọ́ pẹ̀lú ògo rẹ̀. Pẹ̀lú èyí, ẹ tún ṣàkíyèsí pé ọ̀kọ̀ọ̀kan ìránṣẹ́ náà ń mú ìpínya wá, tí ó sì ń mú kí a ní ẹ̀ka méjì ti àwọn olùjọsìn.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “A fi hàn mí ní ìfẹ́ tí gbogbo ọ̀run ní nínú iṣẹ́ tí ń lọ lórí ayé. Jésù rán angẹli alágbára kan [angẹli àkọ́kọ́] láti sọ̀kalẹ̀ kí ó sì kìlọ̀ fún àwọn olùgbé ayé pé kí wọ́n múra sílẹ̀ fún ìfarahàn kejì Rẹ̀. Bí angẹli náà ti fi iwájú Jésù sílẹ̀ ní ọ̀run, ìmọ́lẹ̀ tí ó tàn gidigidi tí ó sì kún fún ògo ń lọ níwájú rẹ̀. A sọ fún mi pé iṣẹ́ àyànfúnni rẹ̀ ni láti fi ògo rẹ̀ tan ayé náà mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀. Ọ̀pọ̀lọpọ̀ ènìyàn gba ìmọ́lẹ̀ náà. Díẹ̀ nínú wọn dà bí ẹni pé wọ́n ní ìfọkànbalẹ̀ púpọ̀, nígbà tí àwọn mìíràn sì kún fún ayọ̀, tí inú wọn sì dùn gidigidi. Gbogbo àwọn tí wọ́n gba ìmọ́lẹ̀ náà yí ojú wọn sí ọ̀run, wọ́n sì yin Ọlọ́run lógo. Bí ó tilẹ̀ jẹ́ pé a tan an sórí gbogbo ènìyàn, àwọn kan kàn wà lábẹ́ agbára ipa rẹ̀ nìkan, ṣùgbọ́n wọn kò fi gbogbo ọkàn wọn gbà á. Ọ̀pọ̀lọpọ̀ kún fún ìbínú ńlá. Àwọn ìránṣẹ́ ìhìnrere àti àwọn ènìyàn ṣọ̀kan pẹ̀lú àwọn abàjẹ́, wọ́n sì fi ìdúró ṣinṣin tako ìmọ́lẹ̀ tí angẹli alágbára náà tan. Ṣùgbọ́n gbogbo àwọn tí wọ́n gbà á yà ara wọn kúrò ní ayé, wọ́n sì so mọ́ ara wọn pẹkipẹki.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> “Sátánì àti àwọn áńgẹ́lì rẹ̀ ń fi gbogbo ìsapá hàn láti fa ọkàn ọ̀pọ̀ ènìyàn bí ó ti ṣeé ṣe kúrò nínú ìmọ́lẹ̀. A fi ẹgbẹ́ àwọn tí ó kọ̀ ọ́ sílẹ̀ nínú òkùnkùn. Mo rí áńgẹ́lì Ọlọ́run tí ń fi ìfẹ́-ọkàn tí ó jinlẹ̀ jùlọ ṣọ́ àwọn ènìyàn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ tirẹ̀, láti kọ àkọsílẹ̀ ìwà tí wọ́n hù bí a ti gbé ìhìnrere náà tí ó ti ọ̀dọ̀ ọ̀run wá síwájú wọn. Bí ó sì ti jẹ́ pé púpọ̀ gidigidi nínú àwọn tí ń jẹ́wọ́ ìfẹ́ sí Jésù yí padà kúrò nínú ìhìnrere ọ̀run náà pẹ̀lú ẹ̀gàn, ìtẹ́gàn, àti ìkórìíra, áńgẹ́lì kan tí ó di ìwé àkọsílẹ̀ kan lọ́wọ́ ṣe àkọsílẹ̀ ìtìjú náà. Gbogbo ọ̀run kún fún ìbínú nítorí pé a ti fi irú ọ̀nà bẹ́ẹ̀ ṣàìkànsí Jésù láti ọwọ́ àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ ọmọ-ẹ̀yìn Rẹ̀.”

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> “Mo rí ìbànújẹ àwọn tí ń gbẹ́kẹ̀lé, bí wọn kò ti rí Olúwa wọn ní àkókò tí wọ́n retí. Ète Ọlọ́run ni láti fi ọjọ́ iwájú pamọ́, àti láti mú àwọn ènìyàn Rẹ̀ dé ibi ìpinnu. Láìsí ìwàásù nípa àkókò pàtó fún ìbọ̀wọ̀ Kristi, iṣẹ́ tí Ọlọ́run ti pèsè kò ní ti lè ṣẹ. Sátánì ń darí ọ̀pọ̀lọpọ̀ ènìyàn láti máa wo jìnnà sí ọjọ́ iwájú fún àwọn ìṣẹ̀lẹ̀ ńlá tí ó ní í ṣe pẹ̀lú ìdájọ́ àti òpin àkókò àǹfààní. Ó ṣe pàtàkì kí a mú àwọn ènìyàn wá sí ìwádìí títọ́kàntọ́kàn fún ìmúrasílẹ̀ ìsinsin yìí.”

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> “Bí àkókò ti ń kọjá lọ, àwọn tí kò tíì gba ìmọ́lẹ̀ angẹli náà ní kíkún darapọ̀ mọ́ àwọn tí wọ́n ti kẹ́gàn ìráńṣẹ́ náà, wọ́n sì yí padà sí àwọn tí ìrètí wọn ti fọ́ pẹ̀lú ẹ̀yà àti ìtẹ́gàn. Àwọn angẹli ṣàkíyèsí ipò àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ ọmọlẹ́yìn Kristi. Ìkọjá àkókò pàtó náà ti dán wọn wò, ó sì ti fi irú wọn hàn, ọ̀pọ̀lọpọ̀ sì ni a wọ̀n wọn nínú ìwọ̀n, a sì rí wọn pé wọ́n ṣáìkún. Wọ́n ń kéde ní ariwo pé àwọn jẹ́ Kristẹni, ṣùgbọ́n ní fẹ́rẹ̀ẹ́ gbogbo ọ̀nà wọ́n kùnà láti tẹ̀lé Kristi. Sátánì yọ̀ gidigidi nítorí ipò àwọn tí ń jẹ́wọ́ pé wọ́n jẹ́ ọmọlẹ́yìn Jésù.”

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> “Ó ti mú wọn sínú ìdẹkùn rẹ̀. Ó ti mú ọ̀pọ̀lọpọ̀ láti fi ọ̀nà tó tọ́ sílẹ̀, wọ́n sì ń gbìyànjú láti gun wọ ọ̀run ní ọ̀nà mìíràn. Àwọn áńgẹ́lì rí àwọn mímọ́ àti àwọn ẹni mímọ́ tí kò ní àbàwọ́n pé wọ́n dàpọ̀ mọ́ àwọn ẹlẹ́ṣẹ̀ ní Sioni àti mọ́ àwọn alágàbàgebè onífẹ̀ẹ́ ayé. Wọ́n ti ń ṣọ́ àwọn ọmọ-ẹ̀yìn Jesu tòótọ́; ṣùgbọ́n àwọn oníbàjẹ́ ń ní ipa lórí àwọn ẹni mímọ́. Àwọn tí ọkàn wọn ń jó pẹ̀lú ìfẹ́ líle láti rí Jesu ni àwọn arákùnrin wọn tí wọ́n jẹ́wọ́ pé wọ́n jẹ́ tirẹ̀ kọ̀ láyè láti sọ̀rọ̀ nípa bíbọ̀ Rẹ̀. Àwọn áńgẹ́lì wo ìṣẹ̀lẹ̀ náà, wọ́n sì kẹ́dùn pẹ̀lú ìyókù tí wọ́n fẹ́ ìfarahàn Olúwa wọn.”

> “Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

> “Áńgẹ́lì alágbára mìíràn [ángẹ́lì kejì] ni a rán níṣẹ́ láti sọ̀kalẹ̀ wá sí ayé. Jésù fi ìwé kan sí ọwọ́ rẹ̀, bí ó sì ti ń bọ̀ wá sí ayé, ó ké pé, ‘Bábílónì ti wó lulẹ̀, ti wó lulẹ̀.’ Nígbà náà ni mo tún rí àwọn tí ìrètí wọn ti dàrú gbé ojú wọn sókè sí ọ̀run, tí wọ́n fi ìgbàgbọ́ àti ìrètí ń wo ìfarahàn Olúwa wọn. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ dàbí ẹni pé wọ́n ṣì wà nínú ipò àìnífẹ̀ẹ́ òye, bí ẹni pé wọ́n sùn; síbẹ̀ mo lè rí àpẹẹrẹ ìbànújẹ́ jíjinlẹ̀ lórí ojú wọn. Àwọn tí ìrètí wọn ti dàrú rí i nínú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n máa retí Olúwa wọn ní 1843, ni ó mú kí wọ́n tún retí Rẹ̀ ní 1844. Síbẹ̀, mo rí i pé ọ̀pọ̀ ènìyàn kò ní agbára náà tí ó jẹ́ ààmì ìgbàgbọ́ wọn ní 1843. Ìdàrúdàpọ̀ ìrètí wọn ti mú kí ìgbàgbọ́ wọn rẹ̀.”

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “Bí àwọn ènìyàn Ọlọ́run ṣe di ọ̀kan nínú igbe áńgẹ́lì kejì, ogun ọ̀run fi ìfẹ́kúfẹ̀ẹ́ tí ó jinlẹ̀ jùlọ tọ́ka sí ipa ìránṣẹ́ náà. Wọ́n rí ọ̀pọ̀lọpọ̀ àwọn tí wọ́n ń ru orúkọ Kristẹni yí padà pẹ̀lú ẹ̀gàn àti ìtẹ́gàn sí àwọn tí wọ́n ti ní ìrẹ̀wẹ̀sì. Bí ọ̀rọ̀ náà ṣe jáde láti ẹnu ẹlẹ́yà pé, ‘Ẹ kò tíì gòkè lọ!’ áńgẹ́lì kan kọ ọ́ sílẹ̀. Áńgẹ́lì náà ní, ‘Ọlọ́run ni wọ́n ń ṣẹ̀sín.’ A tọ́ka mi padà sí irú ẹ̀ṣẹ̀ kan náà tí a ṣe ní ayé àtijọ́. A ti gbé Élíjà lọ sí ọ̀run, aṣọ àwọ̀tẹ́lẹ̀ rẹ̀ sì ti ṣubú sórí Élíṣà. Nígbà náà ni àwọn ọdọ búburú, tí wọ́n ti kọ́ lọ́dọ̀ àwọn òbí wọn láti gan ènìyàn Ọlọ́run náà, tẹ̀lé Élíṣà, wọ́n sì fi ẹ̀yà pè ní igbe pé, ‘Gòkè lọ, ìwọ orí pá; gòkè lọ, ìwọ orí pá.’ Nípa báyìí, ní gbígbé ẹ̀gàn sí ọmọ-ọdọ́ Rẹ̀, wọ́n gbé ẹ̀gàn sí Ọlọ́run, wọ́n sì bá ìyà wọn pàdé níbẹ̀ nígbà náà gan-an. Bákan náà, àwọn tí wọ́n ti fi ẹ̀gàn àti ẹlẹ́yà hàn sí èrò àwọn mímọ́ pé wọn yóò gòkè lọ, ni a ó bẹ̀ wò pẹ̀lú ìbínú Ọlọ́run, a ó sì mú kí wọ́n mọ̀ pé kì í ṣe ohun kékeré láti fi Ẹlẹ́dàá wọn ṣeré.”

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Jesu fi àwọn áńgẹ́lì mìíràn ránṣẹ́ kí wọ́n yára fò lọ láti sọ ìgbàgbọ́ àwọn ènìyàn Rẹ̀ tí ó ti rẹ̀wẹ̀sì di àtuntun, kí wọ́n sì fún un ní agbára, kí wọ́n sì mú wọn setán láti lóye ìhìn iṣẹ́ áńgẹ́lì kejì àti ìṣípò pàtàkì tí a fẹ́ ṣe láìpẹ́ ní ọ̀run. Mo rí i pé àwọn áńgẹ́lì wọ̀nyí gba agbára ńlá àti ìmọ́lẹ̀ lọ́wọ́ Jesu, wọ́n sì yára fò lọ sí ilẹ̀-ayé láti mú iṣẹ́ tí a rán wọn ṣẹ, láti ran áńgẹ́lì kejì lọ́wọ́ nínú iṣẹ́ rẹ̀. Ìmọ́lẹ̀ ńlá kan tàn sórí àwọn ènìyàn Ọlọ́run bí àwọn áńgẹ́lì ṣe ń ké pé, ‘Wò ó, Ọkọ-iyawo ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Nígbà náà ni mo rí àwọn ẹni tí ìrètí wọn ti dànù wọ̀nyí dìde, wọ́n sì fi ìfọ̀kànbalẹ̀ pẹ̀lú áńgẹ́lì kejì kéde pé, ‘Wò ó, Ọkọ-iyawo ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Ìmọ́lẹ̀ láti ọ̀dọ̀ àwọn áńgẹ́lì náà gun inú òkùnkùn káàkiri. Satani àti àwọn áńgẹ́lì rẹ̀ wá ọ̀nà láti dí ìmọ́lẹ̀ yìí lọ́wọ́ kí ó má bàa tàn kálẹ̀, kí ó sì má bàa ní ipa tí a pinu fún un. Wọ́n bá àwọn áńgẹ́lì láti ọ̀run jiyàn, wọ́n ń sọ fún wọn pé Ọlọ́run ti tan àwọn ènìyàn jẹ, àti pé pẹ̀lú gbogbo ìmọ́lẹ̀ àti agbára wọn, wọn kò lè mú ayé gbà pé Kristi ń bọ̀. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé Satani tiraka láti dì ọ̀nà náà pa, kí ó sì fa ọkàn àwọn ènìyàn kúrò nínú ìmọ́lẹ̀ náà, àwọn áńgẹ́lì Ọlọ́run tẹ̀síwájú nínú iṣẹ́ wọn….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> “Bí iṣẹ́ ìránṣẹ́ Jésù ti parí ní ibi mímọ́ náà, tí Ó sì wọ inú Ibi Mímọ́ Jùlọ, tí Ó dúró níwájú àpótí náà tí ó ní òfin Ọlọ́run nínú, Ó rán áńgẹ́lì alágbára mìíràn pẹ̀lú ìhìn-iṣẹ́ kẹta kan sí ayé. A fi ìwé àkọsílẹ̀ kan sí ọwọ́ áńgẹ́lì náà, àti bí ó ti ń sọ̀kalẹ̀ wá sí ayé nínú agbára àti ọlá ńlá, ó kéde ìkìlọ̀ ẹ̀rù kan, pẹ̀lú ìhalẹ̀ tí ó burú jùlọ tí a ti mú wá fún ènìyàn rí. A ṣe àpèjúwe ìhìn-iṣẹ́ yìí láti jẹ́ kí àwọn ọmọ Ọlọ́run wà lójúfò, nípa fífi hàn wọ́n wákàtí ìdánwò àti ìbànújẹ́ tí ó wà níwájú wọn. Áńgẹ́lì náà wí pé, ‘A ó mú wọn wọ inú ìjà pẹ̀kipẹ̀ki pẹ̀lú ẹranko náà àti ère rẹ̀. Ìrètí kan ṣoṣo wọn fún ìyè àìnípẹ̀kun ni láti dúró ṣinṣin. Bó tilẹ̀ jẹ́ pé ìyè wọn wà nínú ewu, wọn gbọ́dọ̀ di òtítọ́ mú ṣinṣin.’ Áńgẹ́lì kẹta náà sì parí ìhìn-iṣẹ́ rẹ̀ báyìí pé: ‘Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù, wà.’ Bí ó ti tún àwọn ọ̀rọ̀ wọ̀nyí sọ, ó tọ́ka sí ibi mímọ́ ọ̀run. Èrò inú gbogbo àwọn tí ó gba ìhìn-iṣẹ́ yìí mọ́ ni a darí sí Ibi Mímọ́ Jùlọ, níbi tí Jésù dúró níwájú àpótí náà, tí Ó ti ń ṣe ìbẹ̀bẹ̀ ikẹyìn Rẹ̀ fún gbogbo àwọn tí àánú ṣì dúró de àti fún àwọn tí wọ́n, láìmọ̀ọ́mọ̀, ti rú òfin Ọlọ́run. A ṣe ètùtù yìí fún àwọn olódodo tí ó ti kú gẹ́gẹ́ bí a ti ṣe é fún àwọn olódodo alààyè. Ó kà gbogbo àwọn tí wọ́n kú ní ìgbẹ́kẹ̀lé nínú Kristi, ṣùgbọ́n tí, nítorí pé wọn kò tíì gba ìmọ́lẹ̀ lórí àwọn àṣẹ Ọlọ́run, wọ́n ti ṣẹ̀ ní àìmọ̀ nípa rírú àwọn ìlànà rẹ̀.” Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Ní ojú-ìwé díẹ̀ lẹ́yìn náà nínú ìwé kan náà, nígbà tí ó ń sọ̀rọ̀ lórí àwọn èrò kan náà tí a ṣẹ̀ṣẹ̀ tọ́ka sí, Sister White fi hàn pé ìkọ̀sílẹ̀ àwọn ìrántí mẹ́ta náà nínú ìtàn Millerite ni a ti fi àpẹẹrẹ hàn nínú ìtàn Kristi. Níbẹ̀, ó pèsè ẹlẹ́rìí méjì tí ó ń fi hàn ìlànà ìdánwò tí ń tẹ̀síwájú, èyí tí ó béèrè ìṣẹ́gun nínú ìdánwò kọ̀ọ̀kan kí a tó lè tẹ̀síwájú sí ìdánwò tí ó tẹ̀lé.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Mo rí ẹgbẹ́ kan tí ó dúró ní ìṣọ́ra pípé àti ní ìdúróṣinṣin, tí wọn kò sì fi ojú rere hàn sí àwọn tí yóò fẹ́ da ìgbàgbọ́ tí a ti fìdí múlẹ̀ ti ara náà rú. Ọlọ́run wo wọn pẹ̀lú ìfọwọ́sí. A fi ìgbésẹ̀ mẹ́ta hàn mí—ìhìn àwọn angẹli àkọ́kọ́, èkejì, àti ẹ̀kẹta. Angẹli tí ó ń bá mi lọ wí pé, ‘Ègbé ni fún ẹni tí yóò yí odidi kan kúrò tàbí mì pínì kan nínú àwọn ìhìn wọ̀nyí. Òye tòótọ́ sí àwọn ìhìn wọ̀nyí ṣe pàtàkì gidigidi. Àyànmọ́ àwọn ọkàn wà lórí bí a ṣe ń gbà wọ́n.’ A tún mú mi sọ̀kalẹ̀ kọjá àwọn ìhìn wọ̀nyí, mo sì rí bí àwọn ènìyàn Ọlọ́run ti fi iye ńlá rà ìrírí wọn. A ti rí i gbà nípasẹ̀ ìjìyà púpọ̀ àti ìjà líle. Ọlọ́run ti darí wọn lọ ní ìgbésẹ̀ lẹ́yìn ìgbésẹ̀, títí Ó fi gbé wọn kalẹ̀ sórí pẹpẹ tí ó lágbára, tí a kò lè mì. Mo rí àwọn kan tí wọ́n sún mọ́ pẹpẹ náà, tí wọ́n sì yẹ ìpìlẹ̀ rẹ̀ wò. Diẹ̀ nínú wọn, pẹ̀lú ayọ̀, lẹ́sẹ̀kẹsẹ̀ gúnlẹ̀ sórí i. Àwọn mìíràn bẹ̀rẹ̀ sí í wá àṣìṣe nínú ìpìlẹ̀ náà. Wọ́n fẹ́ kí a ṣe àtúnṣe, nígbà náà ni pẹpẹ náà yóò péye jù, àwọn ènìyàn náà yóò sì láyọ̀ púpọ̀ sí i. Àwọn kan sọ̀kalẹ̀ kúrò lórí pẹpẹ náà láti yẹ̀ ẹ́ wò, wọ́n sì kéde pé a fi í lélẹ̀ ní ọ̀nà tí kò tọ́. Ṣùgbọ́n mo rí i pé ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn dúró ṣinṣin lórí pẹpẹ náà, wọ́n sì rọ àwọn tí wọ́n ti sọ̀kalẹ̀ kúrò lórí i pé kí wọ́n dá ẹ̀dùn wọn dúró; nítorí Ọlọ́run ni Olùkọ́lé Àgbà, wọ́n sì ń bá a jagun. Wọ́n tún iṣẹ́ àgbàyanu Ọlọ́run sọ, èyí tí ó ti mú wọn dé sórí pẹpẹ ìdúróṣinṣin náà, wọ́n sì fi ọkàn kan náà gbé ojú wọn sókè sí ọ̀run, wọ́n sì fi ohùn rara yin Ọlọ́run lógo. Èyí kan díẹ̀ nínú àwọn tí wọ́n ti ń ṣe ẹ̀dùn tí wọ́n sì fi pẹpẹ náà sílẹ̀, wọ́n sì tún pẹ̀lú ìrísí onírẹ̀lẹ̀ gúnlẹ̀ sórí i.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A tọ́ka sí mi padà sí ìkéde ìbọ̀wá àkọ́kọ́ Kristi. A rán Jòhánù ní ẹ̀mí àti agbára Èlíjà [tí ó ń ṣàpẹẹrẹ ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́] láti pèsè ọ̀nà fún Jésù. Àwọn tí wọ́n kọ ẹ̀rí Jòhánù kò rí àǹfààní kankan nínú ẹ̀kọ́ Jésù [tí ó ń ṣàpẹẹrẹ ìhìn iṣẹ́ áńgẹ́lì kejì]. Ìtakò wọn sí ìhìn náà tí ó sọ ìbọ̀wá Rẹ̀tẹlẹ̀ sọ wọ́n di ẹni tí kò lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Sátánì darí àwọn tí wọ́n kọ ìhìn Jòhánù lọ síwájú sí i, kí wọ́n lè tún kọ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú [tí ó ń ṣàpẹẹrẹ ìhìn iṣẹ́ áńgẹ́lì kẹta]. Nípa ṣíṣe èyí, wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ní ọjọ́ Pẹ́ńtíkọ́sítì, [tí ó ń ṣàpẹẹrẹ áńgẹ́lì Ìfihàn mẹ́tàdínlógún] èyí tí ì bá ti kọ́ wọn ní ọ̀nà sínú ibi mímọ́ ti ọ̀run. Yíyà aṣọ ìkélé ilé-ìjọsìn náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti tẹ́wọ́ gba á, àti Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pẹ́ńtíkọ́sítì gbé ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ti ayé sí ibi mímọ́ ti ọ̀run, níbi tí Jésù ti wọlé pẹ̀lú ẹ̀jẹ̀ Tirẹ̀ fúnra Rẹ̀, láti tú àwọn àǹfààní ètùtù Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pípé. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n lè ní nípa ètò ìgbàlà, wọ́n sì ṣì ń gbẹ́kẹ̀ lé àwọn ẹbọ àti ọrẹ-ẹbọ wọn tí kò ní ìlò. Ibi mímọ́ ti ọ̀run ti gba ipò ti ti ayé, síbẹ̀ wọn kò ní ìmọ̀ kankan nípa ìyípadà náà. Nítorí náà wọn kò lè rí àǹfààní nínú ìdàbọ̀bò Kristi ní ibi mímọ́ náà.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Ọ̀pọ̀ ènìyàn ni wọ́n fi ẹ̀rù wo ọ̀nà tí àwọn Júù gbà kọ Kristi sílẹ̀ tí wọ́n sì kàn án mọ́ àgbélébùú; bí wọ́n sì ṣe ń ka ìtàn ìtìjú àti ìkà ìlòkulò tí wọ́n fi hù ú, wọ́n rò pé wọ́n nífẹ̀ẹ́ rẹ̀, àti pé àwọn kì yóò ti sẹ́ ẹ gẹ́gẹ́ bí Peteru ti ṣe, tàbí kàn án mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn sí Jesu tí wọ́n jẹ́wọ́ pé àwọn ní wá sí àdánwò. Gbogbo ọ̀run fi ìfẹ́-ọkàn tí ó jinlẹ̀ jùlọ wo bí a ṣe gba ìfẹ̀ròyìn áńgẹ́lì kìíní. Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ń jẹ́wọ́ pé wọ́n nífẹ̀ẹ́ Jesu, tí wọ́n sì ń da omijé silẹ̀ bí wọ́n ṣe ń ka ìtàn àgbélébùú, ni wọ́n fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wá rẹ̀. Dípò kí wọ́n fi ayọ̀ gbà ìfẹ̀ròyìn náà, wọ́n sọ pé ìtanràn ni. Wọ́n kórìíra àwọn tí wọ́n fẹ́ ìfarahàn rẹ̀, wọ́n sì lé wọn jáde kúrò nínú àwọn ìjọ. Àwọn tí wọ́n kọ ìfẹ̀ròyìn kìíní kò lè jèrè láti ọ̀dọ̀ èkejì; bẹ́ẹ̀ ni igbe ọ̀gànjọ́ òru náà kò ṣe wọn ní àǹfààní, èyí tí a fi ń pèsè wọn láti fi ìgbàgbọ́ wọ pẹ̀lú Jesu sínú ibi mímọ́ jùlọ nínú ibi-mímọ́ ọ̀run. Nípa kọ àwọn ìfẹ̀ròyìn méjèèjì àkọ́kọ́ náà sílẹ̀, wọ́n ti mú òye wọn ṣókùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìfẹ̀ròyìn áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sí ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jesu mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ tí orúkọ nìkan ni wọ́n ti kàn àwọn ìfẹ̀ròyìn wọ̀nyí mọ́ àgbélébùú, nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sí ibi mímọ́ jùlọ, wọn kò sì lè jèrè láti inú ìbẹ̀bẹ̀ Jesu níbẹ̀. Gẹ́gẹ́ bí àwọn Júù, tí wọ́n rú àwọn ẹbọ wọn tí kò ní ìlò, ni àwọn náà ń rú àwọn àdúrà wọn tí kò ní ìlò sókè sí àgọ́ náà tí Jesu ti fi sílẹ̀; Satani sì, tí ìtanjẹ náà dùn mọ́, gba ìwà ẹ̀sìn wọ̀, ó sì ń darí ọkàn àwọn Kristẹni wọ̀nyí tí wọ́n jẹ́wọ́ sí ara rẹ̀, nípa ṣiṣẹ́ pẹ̀lú agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké, láti dì wọ́n mú ṣinṣin sínú ìdẹkùn rẹ̀.” Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Àwọn àyọkà láti inú ìwé Early Writings ni a ti kọ́ léraléra nípasẹ̀ iṣẹ́-ìránṣẹ́ Future for America. Ṣùgbọ́n àwọn òtítọ́ kan wà tí àwọn àyọkà wọ̀nyí ṣàfihàn tí a kò tíì kíyè sí.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Àwọn àmì ọ̀nà nínú ìtàn ìṣísẹ̀ àwọn Millerite ni a ti fi múlẹ̀ lórí ọ̀pọ̀lọpọ̀ ìṣísẹ̀ àtúnṣe nínú Bíbélì. Láìní ìmọ̀ díẹ̀ nípa àwọn àmì ọ̀nà tí a rí nínú gbogbo ìṣísẹ̀ àtúnṣe, ó dà bí ẹni pé kò ṣeé ṣe púpọ̀ kí ẹnikẹ́ni lè lóye ìtúmọ̀ pàtàkì ìyàtọ̀ tó wà láàárín ìgbà tí ìròyìn kan “dé” àti ìgbà tí a “fi agbára fún un.” Ó tún ṣeé ṣe kí ọ̀pọ̀ nínú àwọn tí wọ́n mọ àwọn ìṣísẹ̀ àtúnṣe tó jọra náà ti ṣàìfiyèsí díẹ̀ nínú àwọn àbùdá pàtàkì gan-an ti àwọn àmì ọ̀nà oríṣìíríṣìí nínú àwọn ìṣísẹ̀ àtúnṣe.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“Ààrá méje” tí ó dúró fún àwọn ìṣẹ̀lẹ̀ ní ìbẹ̀rẹ̀ Ìjọ Adventist àti àwọn ìṣẹ̀lẹ̀ ní òpin Ìjọ Adventist, ni ìmọ́lẹ̀ tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò tó parí. A ti sọ fún wa pé “ààrá méje” náà dúró fún “àpejúwe àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì,” àti “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò fihàn ní ìtòlẹ́sẹẹsẹ wọn.” “Ààrá méje” náà ní ààmì ìdánimọ̀ ti Áfà àti Òmégà.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

“Àkójọ-ìtọ́kasí àwọn ìṣẹ̀lẹ̀” tí ó ṣẹlẹ̀ “lábẹ́ ìránṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì,” jẹ́ àpẹẹrẹ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lábẹ́ ìránṣẹ́ áńgẹ́lì kẹta. Nígbà tí a pàṣẹ fún Johanu pé kó má kọ ohun tí ààrá méje náà sọ, a ti fi àṣẹ náà hàn tẹ́lẹ̀ nípa àṣẹ tí a fún Danieli láti dì ìwé rẹ̀ mọ́, nítorí a ti jẹ́ kí a mọ̀ pé lẹ́yìn tí “ààrá méje náà ti sọ ohùn wọn,” àṣẹ náà dé bá Johanu gẹ́gẹ́ bí ó ti dé bá Danieli ní ti ìwé kékeré náà: “Di àwọn nǹkan wọ̀nyí mọ́ tí ààrá méje náà sọ.”

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Èsíkíẹ́lì àti Jòhánù, àwọn méjèèjì, ṣàfihàn àwọn ènìyàn Ọlọ́run bí wọ́n ṣe jẹ ìròyìn náà nígbà ìfúnni ní agbára ti áńgẹ́lì àkọ́kọ́ ní 1840, àti wòlíì Jérémáyà ṣàfihàn ìdààmú tí ó ṣẹlẹ̀ láàárín àwọn ènìyàn Ọlọ́run nígbà tí ìròyìn áńgẹ́lì àkọ́kọ́ dàbí ẹni pé ó kùnà.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

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

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Jeremiah ti rí àwọn ọ̀rọ̀ inú ìwé kékeré náà gẹ́gẹ́ bí John àti Ezekiel náà ti rí i, òun pẹ̀lú sì ti jẹ ìránṣẹ́ náà, ṣùgbọ́n ìránṣẹ́ náà ti di ìránṣẹ́ (omi) tí ó ti ṣàìṣe. Ó dà bí ẹni pé Ọlọ́run ti parọ́, èyí tí dájú pé kò ṣeé ṣe, ṣùgbọ́n ẹ̀sùn “irọ́” náà ni ó pèsè kọ́kọ́rọ́ láti fi gbé Jeremiah kalẹ̀ ní ìdánilẹ́kọ̀ọ́ Millerite àkọ́kọ́, èyí tí a ṣàfihàn nínú Habakkuk.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi lé orí ilé-ìṣọ́ náà; èmi yóò máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó ń fa ìdádúró, dúró de e; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Hábákúkù 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

A kọ ìran ọ̀rọ̀ angẹli àkọ́kọ́ náà sórí àtẹ̀ àwòrán aṣáájú-ọ̀nà 1843, èyí tí “ọwọ́” Ọlọ́run darí.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Mo ti rí i pé àwòrán ìtòlẹ́sẹẹsẹ ọdún 1843 ni ọwọ́ Olúwa darí, àti pé kò yẹ kí a yí i padà; pé àwọn nọ́mbà inú rẹ̀ rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí a yọ ọwọ́ Rẹ̀ kúrò.” Early Writings, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

“Àkókò tí a yàn” ti ọdún 1843 ni a ṣojú rẹ̀ lórí àtẹ náà, èyí sì ni ìdí tí a fi ń pè é ní àtẹ 1843. A tẹ̀ é jáde ní ọdún 1842, gẹ́gẹ́ bí ìmúṣẹ àṣẹ tí ó wà nínú Hábákúkù pé, “Kọ ìran náà, kí o sì ṣe é ní kedere lórí àwọn àkójọ.” A ní kí a ṣe ìran náà ní kedere lórí “àwọn àkójọ,” ní ọ̀pọ̀lọpọ̀, báyìí ni ó sì ṣe fi hàn pé lẹ́yìn tí Olúwa yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe tí ó wà nínú àtẹ 1843, a óò ṣe àtúnṣe rẹ̀ lórí àtẹ aṣáájú-ọ̀nà 1850. Àṣìṣe náà mú ìdààmú àkọ́kọ́ wá, Jeremáyà sì ṣojú àwọn tí wọ́n ti jẹ ìwé kékeré náà ní August 11, 1840 tí inú wọn sì bàjẹ́ nígbà tí àkókò tí a yàn ti 1843 kùnà.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Nígbà tí Jeremiah jẹ ìwé kékeré náà ní ọdún 1840, ó jẹ́ “ayọ̀ àti ìdùnnú” ọkàn rẹ̀, ṣùgbọ́n nígbà tí ìdánilójú-asán náà dé, kò tún “yọ̀ mọ́,” ó sì “jókòó nìkan nítorí” “ọwọ́” Ọlọ́run. Ọwọ́ Ọlọ́run ti bo “àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà,” bẹ́ẹ̀ ni ó fa kí Jeremiah ronú lórí ṣíṣeéṣe pé Ọlọ́run ti parọ́. Ìlérí tí a fi fún Jeremiah ni pé bí ó bá “padà,” kúrò nínú ìrẹ̀wẹ̀sì rẹ̀, Ọlọ́run yóò sọ Jeremiah di “ẹnu” Ọlọ́run. Bí Jeremiah bá padà sọ́dọ̀ Ọlọ́run kúrò nínú ìdánilójú-asán rẹ̀, tí ó sì mọ̀ pé ó wà ní àkókò ìdádúró ti àpèjúwe àwọn wúńdíá mẹ́wàá, Ọlọ́run yóò lò ó gẹ́gẹ́ bí agbẹnusọ tí yóò tọ́ka ní pípé gangan ìgbà tí ìran náà yóò dé tí kì yóò sì tún dá dúró mọ́.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Èrò fífi àwọn òtítọ́ wọ̀nyí kalẹ̀ níbí ni láti fi múlẹ̀ pé pẹ̀lú gbogbo àwọn ìránṣẹ́ áńgẹ́lì náà, “dídé” àti “fífún wọn ní agbára” wọn ń gbé ìhìn-iṣẹ́ ìyè tàbí ikú wá tí ó ń mú kí ẹ̀ka méjì ti àwọn olùjọsìn yọrí sílẹ̀. Àwọn áńgẹ́lì mẹ́ta náà jẹ́ ìgbésẹ̀ mẹ́ta nínú ìlànà ìdánwò tí ń tẹ̀síwájú. Ohun tí ó ṣe pàtàkì jù lọ sí kókó tí a fẹ́ fìdí rẹ̀ múlẹ̀ ni pé, bí ó tilẹ̀ jẹ́ pé ìmọ̀ nípa ààrá méje náà ni a mọ̀ díẹ̀ lẹ́yìn dídé “àkókò òpin” ní 1989 nígbà tí a tú àwọn ẹsẹ̀ mẹ́fà ìkẹyìn nínú Daniel sílẹ̀, tí ń kéde píparí ìdájọ́, síbẹ̀ ìtútù-sílẹ̀ mìíràn wà fún ààrá méje náà ní òpin ìtàn áńgẹ́lì kẹta.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Ìtàn ìbẹ̀rẹ̀ Ẹ̀sìn Adventism bẹ̀rẹ̀ nígbà ṣíṣi èdìdì áńgẹ́lì àkọ́kọ́ ní ọdún 1798, ó sì parí pẹ̀lú ṣíṣi èdìdì òtítọ́ kan tí Olúwa fi ọwọ́ Rẹ̀ bò láti mú ìrẹ̀wẹ̀sì kan wá. Lẹ́yìn náà, Ó yọ ọwọ́ Rẹ̀ kúrò (ṣí èdìdì náà), Ó sì ṣípayá ìhìn-iṣẹ́ àkókò ìdádúró.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Ìtàn nípa ìparí Ìjọ Adventist bẹ̀rẹ̀ ní ìṣípayá ìránṣẹ́ áńgẹ́lì kẹta ní ọdún 1989, ó sì parí pẹ̀lú ìṣípayá òtítọ́ kan tí Olúwa fi ọwọ́ Rẹ̀ bò láti mú ìrẹ̀wẹ̀sì ọkàn wá. Ní báyìí Ó ń yọ ọwọ́ Rẹ̀ kúrò, nípa bẹ́ẹ̀ sí í ṣípayá ìròyìn ìrẹ̀wẹ̀sì àkọ́kọ́ àti àkókò ìdádúró. Ó ń ṣípayá ète ọjọ́ July 18, 2020.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nítorí náà báyìí ni Olúwa wí, Bí ìwọ bá padà, èmi yóò sì mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá ya ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò jẹ́ bí ẹnu mi: kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n kí ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì fi ọ ṣe odi idẹ̀ tí a fi odi ká fún àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ là àti láti yọ ọ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ kúrò ní ọwọ́ àwọn ènìyàn búburú, èmi yóò sì rà ọ padà kúrò ní ọwọ́ àwọn oníwà ipá. Jeremiah 15:19–21.

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