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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Mẹ́tàlélọ́gbọ̀n

Number Thirty-Seven

Nọ́mbà Ọgbọ̀n-dín-lógójì

Author

Jeff Pippenger

Published

January 29, 2026

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In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Nínú àlá William Miller, “rúdurùdu” ní ìbẹ̀rẹ̀, nígbà tí àwọn ènìyàn bẹ̀rẹ̀ sí í dá àwọn iyebíye náà láàmú, ni Miller ti kọ́kọ́ ṣàkójọ àwọn iyebíye náà, ó sì ké pé, “Ẹ wá wo.” Kristi gẹ́gẹ́ bí ọkùnrin oníbúrúùṣì erùpẹ̀, lò ìgbálẹ̀ láti fọ àwọn àwókù jáde, láti ṣàkójọ àwọn iyebíye náà sínú àpótí tí ó tóbi púpọ̀ sí i, lẹ́yìn náà Ó sì pe Miller pé, “Wá wo.” Nígbà tí Kristi bẹ̀rẹ̀ iṣẹ́ ìgbálẹ̀ Rẹ̀, yàrá náà ṣófo, nítorí Miller kọ̀wé pé “ilẹ̀kùn kan ṣí, ọkùnrin kan sì wọ yàrá náà, nígbà náà ni gbogbo àwọn ènìyàn fi ibẹ̀ sílẹ̀; òun náà sì, níwọ̀n bí ó ti ní búrúùṣì erùpẹ̀ kan lọ́wọ́, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fọ erùpẹ̀ àti àwókù kúrò nínú yàrá náà.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Ọkùnrin-fẹ́lẹ̀-erùkèrúdò wọ inú yàrá náà nígbà tí gbogbo àwọn ènìyàn ti jáde kúrò nínú rẹ̀. Ní ọdún 2023, ọkùnrin-fẹ́lẹ̀-erùkèrúdò wọ yàrá òfo náà, nítorí ìṣípò àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni a ti fọ́ tán, a sì ti tú ká. Àwọn òtítọ́ tí Àwọn Tábìlì Habakuku ti ọdún 2012 ṣojú fún ni a sin sínú àkọ́pamọ́ ìdọ̀tí, yàrá náà sì di òfo. Ọkùnrin-fẹ́lẹ̀-erùkèrúdò ni Ẹni tí ó wá lẹ́yìn Johanu Oníbatisí, ẹni tí Johanu sọ pé ó ní àtẹ, àti pé Òun yóò fi àtẹ náà fọ ilẹ̀ ìpakà tirẹ̀ mọ́ pátápátá.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

> Èmi nítòótọ́ ń fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mí lọ, ẹni tí èmi kò yẹ láti gbé bàtà rẹ̀: òun yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: afẹ́fẹ́ ìfọ́ka rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì wẹ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà rẹ̀ sínú àká; ṣùgbọ́n yóò fi iná tí a kò lè pa sun ìyàngbò run. Nígbà náà ni Jésù ti Galili wá sí Jordani sọ́dọ̀ Johanu, kí a lè ṣe ìrìbọmi fún un. Matteu 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Gálílì jẹ́ ààmì ìyípadà ipòkìkí, àti ibi tí ó wà lórí Jọ́dánì níbi tí Jesu wá láti ṣe ìrìbọmi ni a ń pè ní Betábárà, ìtumọ̀ rẹ̀ sì ni “ìkọjá ọkọ̀ ojú omi,” ó sì ń samisi ibi tí Ísírẹ́lì àtijọ́ ti kọjá wọ Ilẹ̀ Ìlérí. Nígbà tí a ṣe ìrìbọmi fún Jesu, nígbà náà ni Ó di Jesu Kristi. Gálílì, Jọ́dánì, Betábárà àti bí Jesu ṣe di Kristi, gbogbo wọn ń tẹnumọ́ ìyípadà ìgbà àkóso, èyí tí ilẹ̀kùn náà pẹ̀lú ń ṣojú fún, ní pàtàkì fún àwọn ará Filadéfíà tí a fi kọ́kọ́rọ́ ilẹ̀kùn tí a ṣí tí a sì ti pa fún.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Sí áńgẹ́lì ìjọ tí ó wà ní Filadelfia kọ̀wé pé; Wọ̀nyí ni ohun tí ẹni mímọ́ náà sọ, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dafidi, ẹni tí ó ń ṣí, tí kò sì sí ẹni tí ó lè ti í; tí ó sì ń ti, tí kò sì sí ẹni tí ó lè ṣí i; Mo mọ iṣẹ́ rẹ: kíyèsi i, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, kò sì sí ẹni tí ó lè ti í: nítorí pé o ní agbára díẹ̀, o sì pa ọ̀rọ̀ mi mọ́, ìwọ kò sì sẹ́ orúkọ mi. Ifihan 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Nígbà tí Kristi “ṣí” “ilẹ̀kùn” náà, tí Ó sì “wọ inú yàrá náà,” yàrá náà jẹ́ “yàrá Rẹ̀,” nítorí Ó máa ń fọ “ilẹ̀ Rẹ̀” mọ́ pátápátá. Bí ó bá jẹ́ ilẹ̀ Rẹ̀, yàrá Rẹ̀ ni.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Ní Kápánáùmù ni Jésù máa ń gbé láàárín àkókò ìrìnàjò Rẹ̀ síhìn-ín-síhìn, ó sì wá di mímọ̀ sí i gẹ́gẹ́ bí ‘ìlú Tirẹ̀ gan-an.’ Ó wà ní etí Òkun Gálílì, ó sì sún mọ́ ààlà pẹ̀tẹ́lẹ̀ ẹlẹ́wà Gẹ́nẹ́sárẹ́tì, bí kò tilẹ̀ jẹ́ pé ó wà lórí rẹ̀ gan-an.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Ó wọ inú yàrá Rẹ̀ láti kó alíkámà tirẹ̀ jọ, àti láti kó èpò jọ kí ó sì sun wọn. Ìyípadà ìṣàkóso àkókò tí Gálílì, Jọ́dánì, Bẹtisábárà, ìrìbọmi, àti ìṣípadà láti ọ̀dọ̀ Johanu sí ọ̀dọ̀ Jésù dúró fún, bá ìṣípadà ìjọ jagunjagun ti Laodíṣíà sí ìjọ ajégun ti Filadẹlfíà mu. Ó wọ inú yàrá Rẹ̀ ní oṣù Keje ọdún 2023. Miller ti pa ojú rẹ̀ ní àárín ìṣekúṣe ti ọjọ́ 18 oṣù Keje, 2020, àti nígbà tí ó tún la ojú rẹ̀, yàrá náà ti ṣófo kúrò lọ́wọ́ ènìyàn; òtítọ́ ni a sin sí abẹ́ àṣìṣe, lẹ́yìn náà ọkùnrin fẹ́lẹ̀ erùpẹ̀ náà ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í gbá ìdọ̀tí jáde.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ẹni tí àfẹ́ rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà rẹ̀ mọ́ tán pátápátá, yóò sì kó àlìkámà rẹ̀ jọ sínú àká.’ Mátíù 3:12. Èyí jẹ́ ọ̀kan lára àwọn àkókò ìwẹ̀nùmọ́. Nípa àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò lọ́dọ̀ àlìkámà. Nítorí pé wọ́n jẹ́ asán jù, tí wọ́n sì kún fún òdodo ara wọn jù láti gba ìbáwí, tí wọ́n sì nífẹ̀ẹ́ ayé jù láti gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn náà wò nínú sínágọ́gù ní Kápánáùmù. Nígbà tí a mú òtítọ́ dé inú ọkàn, wọ́n rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ tí ó kún fún ìsákòó ara ẹni náà dìde. Nítorí náà wọ́n bínú nígbà tí a bá ṣàfihàn ẹ̀ṣẹ̀ wọn. Wọ́n lọ kúrò ní ìkùnsínú, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jésù sílẹ̀, ní fífọ̀rọ̀ ìkùnrá, pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè gbọ́ ọ?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

Ní ọjọ́ ìkẹyìn ọdún 2023, tí ó kan ọjọ́ àkọ́kọ́ ọdún 2024, Kìnnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í tú ìfihàn ara Rẹ̀ sílẹ̀ ní ìlọsíwájú. Gẹ́gẹ́ bí ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti ìtútù Danieli orí kejìlá, nígbà náà yóò sì jẹ́ pé ìdánwò mẹ́ta wà, tí a ṣojú fún gẹ́gẹ́ bí “a wẹ́ wọn mọ́, a sọ wọn di funfun, a sì dán wọn wò.”

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó wẹ̀nù mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan lára àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Áńgẹ́lì àkọ́kọ́ ń ṣàpẹẹrẹ ìwẹ̀nùmọ́; bí ẹlẹ́ṣẹ̀ tí a ti dá lẹ́bi ṣe ń fi ẹ̀ṣẹ̀ rẹ̀ lé ẹbọ náà lórí ní àgbàlá, níbi tí a ti dá a láre nípa ẹ̀jẹ̀.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Lẹ́yìn náà ni a mú ẹ̀jẹ̀ náà wọ ibi mímọ́, níbi tí a ti fi ìlànà ìsọ̀dimímọ́ hàn gẹ́gẹ́ bí a ti sọ ọ́ di funfun nípasẹ̀ ìfọ̀wẹ̀sìn ẹ̀jẹ̀ láti àgbàlá. A sì fi òdodo hàn níbẹ̀ nínú àwọn tí ń ṣẹ́gun nípa ẹ̀jẹ̀ àti ọ̀rọ̀ ẹ̀rí wọn.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Lẹ́yìn náà ni wọ́n a dán wọn wò, àti ní àwọn ọjọ́ ìkẹyìn a ó sì rí i pé wọ́n dára jù gbogbo àwọn ọlọ́gbọ́n yòókù ní Babeli lọ ní ìlọ́po mẹ́wàá. Ìdánwò kẹta ni ibi tí a ti yin wọn lógo nínú Ibi Mímọ́ Jùlọ, tí a sì fi yà wọ́n sọ́tọ̀ kúrò lọ́dọ̀ ẹ̀ka kejì ti àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí ọlọ́gbọ́n. Ìdánwò kẹta náà ni òfin Ọjọ́ Àìkú, ìdánwò àkọ́kọ́ sì ni ìpè áńgẹ́lì àkọ́kọ́ láti padà sí àwọn ìpìlẹ̀, nítorí pé ní ìgbésẹ̀ tí ó tẹ̀lé e ni a kọ́ tẹ́ńpìlì náà sílẹ̀. Ìgbésẹ̀ tí ó tẹ̀lé e náà ni ìhìn ìyapa ti áńgẹ́lì kejì, èyí tí ìdánwò àfihàn-gbangba ti áńgẹ́lì kẹta sì ń tẹ̀lé.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

Ní ọdún 2023, angẹli àkọ́kọ́ dé gẹ́gẹ́ bí Ó ti ṣe ní August 11, 1840, nígbà tí ó sọ̀kalẹ̀ wá pẹ̀lú ìránṣẹ́ Islam ti ègbé kejì. Ó sọ̀kalẹ̀ wá gẹ́gẹ́ bí Ó ti ṣe ní 9/11, pẹ̀lú ìránṣẹ́ Islam ti ègbé kẹta, àti ìpè láti padà sí àwọn ọ̀nà àtijọ́. Àwọn ìpìlẹ̀ ìtàn Millerite ni a gbé kalẹ̀ nígbà tí ìránṣẹ́ ègbé kejì ṣẹ ní August 11, 1840. Angẹli Ìfihàn orí kẹwàá nígbà náà sọ̀kalẹ̀, báyìí ni ó sì ṣe àfihàn tẹ́lẹ̀ ìsọ̀kalẹ̀ angẹli Ìfihàn orí kẹtàlá àti ìdé ègbé kẹta.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litch ni àwòrán ìtàn tí a so mọ́ ìpìlẹ̀ tí a fi lélẹ̀ ní August 11, 1840. Orúkọ náà “Josiah” túmọ̀ sí “ìpìlẹ̀ Ọlọ́run,” àti Ọba Josiah nínú ìtàn mímọ́ dúró fún àtúnṣe Josiah, èyí tí ó ní ìṣàwárí ègún Mose nínú rẹ̀, tí a ti sin mọ́ inú àwókù nínú ibùsùn mímọ́, gẹ́gẹ́ bí a ṣe sin àwọn iyebíye Miller sínú yàrá náà.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Ọba Josiah kú ní Megiddo, èyí tí í ṣe Armageddon nínú Ìfihàn orí kẹrìndínlógún. Ìmúdọ̀tún Josiah jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ tí wòlíì aláìgbọ́ràn náà gbé kalẹ̀, nígbà tí Jeroboamu gbé àwọn pẹpẹ méjì kalẹ̀ ní Beteli àti Dani. Wòlíì aláìgbọ́ràn náà kú láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún. A ti sọtẹ́lẹ̀ nípa Ọba Josiah ṣáájú, pẹ̀lú orúkọ rẹ̀ gan-an, àti pé ìmúdọ̀tún rẹ̀ jẹ́ apá kan nínú àsọtẹ́lẹ̀ náà, èyí tí ó tún ní pé Ọba Josiah tí yóò wá ní ọjọ́ iwájú yóò wó pẹpẹ náà lulẹ̀ gan-an, níbi tí wòlíì aláìgbọ́ràn náà ti dojú kọ ọba búburú Jeroboamu.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Josiah túmọ̀ sí ìpìlẹ̀ Ọlọ́run, ọba Josiah sì mú àsọtẹ́lẹ̀ tí a fi lé ní nǹkan bí ọdún 340 ṣáájú ìjọba rẹ̀ ṣẹ. Ó ṣe aṣáájú nínú ìjíǹde àti àtúnṣe kan tí ó parí níbi pẹpẹ náà níbi tí wòlíì láti Juda ti dojú kọ ọba Jeroboam. Nígbà tí ó dé ibẹ̀, Josiah fọ́ pẹpẹ náà lulẹ̀, gẹ́gẹ́ bí àsọtẹ́lẹ̀ náà ti sọ pé yóò ṣe. Àwọn pẹpẹ méjèèjì wọ̀nyẹn ti Jeroboam jẹ́ àfàwọ̀ṣe èké tí a dá pẹ̀lú ète sí Tẹ́ńpìlì tí ó wà ní Jerusalẹmu, títí kan bí Jeroboam ṣe fi àwọn ọjọ́ àjọyọ̀ èké kalẹ̀. Ní ṣíṣe bẹ́ẹ̀, kì í ṣe ohun mìíràn bí kò ṣe ohun tí Aaroni ṣe pẹ̀lú ọmọ màlúù wúrà náà. Ìṣọ̀tẹ̀ Aaroni wà ní ìpìlẹ̀ ìtàn mímọ́ Ísírẹ́lì àtijọ́. Ó ṣẹlẹ̀ nígbà tí Mose ń gba Òfin, èyí tí í ṣe ìpìlẹ̀ ìjọba Ọlọ́run.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Ìṣọ̀tẹ́ Áárónù jẹ́ ìṣọ̀tẹ́ ìpìlẹ̀, a sì tún un ṣe nígbà tí Jèróbóámù dá àwọn ẹ̀yà mẹ́wàá ti àríwá sílẹ̀ gẹ́gẹ́ bí Ísráẹ́lì. Mósè bá Áárónù wí ní ìbáwí, Mósè sì ni áfà, tàbí ìpìlẹ̀ ní ìbátan pẹ̀lú Kírísítì, ẹni tí í ṣe òmégà. Áárónù àti Mósè dúró fún ẹgbẹ́ méjì nínú ìṣọ̀tẹ́ ìpìlẹ̀ náà, ẹgbẹ́ kẹta sì ni àwọn akíkanjú tí wọ́n dúró ti Mósè—àwọn ọmọ Léfì. Ọba Jèróbóámù àti wòlíì láti Júdà ni àwọn ẹgbẹ́ méjì nínú ìṣọ̀tẹ́ ìpìlẹ̀ ti ìjọba àríwá, lẹ́ẹ̀kan sí i, àwọn ọmọ Léfì sì ni àwọn akíkanjú náà.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Ní ìbẹ̀rẹ̀ ìṣọ̀tẹ̀ ìpìlẹ̀ Jeroboamu, wòlíì láti Júdà bá a wí ní ẹ̀gàn, ó sì sọtẹ́lẹ̀ nípa ọba kan tí a ó pe orúkọ rẹ̀ ní “ìpìlẹ̀ Ọlọ́run”—Jòsáyà. Ìmúṣẹ àtúnṣe tí a ti sọtẹ́lẹ̀ rẹ̀ ní èyí pẹ̀lú pé nígbà tí Jòsáyà bẹ̀rẹ̀ ìjíǹde àti àtúnṣe rẹ̀, a ṣàwárí ègún Mósè, àti pé kíkà àwọn ọ̀rọ̀ mímọ́ Mósè fún agbára sí ìjíǹde àti àtúnṣe kan tí ó ti bẹ̀rẹ̀ tẹ́lẹ̀. Jòsáyà, ní kedere gẹ́gẹ́ bí ààmì àsọtẹ́lẹ̀, dúró fún ìjíǹde àti àtúnṣe kan tí a fún ní agbára nígbà tí a bá ṣàwárí àsọtẹ́lẹ̀ kan láti inú àwọn ìkọ̀wé Mósè.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Ìṣọ̀tẹ̀ ìpilẹ̀ nínú ìtàn ọba Jeroboamu ni a ṣàfihàn nípasẹ̀ ọba Israẹli, àti pẹ̀lú nípasẹ̀ wòlíì láti Júdà tí a rán pẹ̀lú ìkéde àtọ̀runwá sí i lòdì sí ìṣọ̀tẹ̀ ìpilẹ̀ Jeroboamu, àti pẹ̀lú ìtọ́nisọ́nà fún wòlíì náà tó ń fi hàn ipa ọ̀nà tí yóò yàgò fún nígbà tí yóò padà sí Júdà. Wòlíì láti Júdà kọ ìbẹ̀bẹ̀ Jeroboamu pé kí ó dúró, ṣùgbọ́n lẹ́yìn náà ó gba ìpè wòlíì èké ti Bẹtẹli, ó sì fi èdìdì mú ayànmọ́ rẹ̀. Wòlíì aláìgbọ́ràn náà yóò kú láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún, lẹ́yìn náà a ó sì sin ín sínú ibojì wòlíì èké náà.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

Ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, àsọtẹ́lẹ̀ ìyọnu kejì ṣẹ, a sì fi ìpìlẹ̀ Adventism lélẹ̀. Josiah Litch gbé àsọtẹ́lẹ̀ náà kalẹ̀ ní ọdún 1838, lẹ́yìn náà ọjọ́ mẹ́wàá kí ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, ó tún ìṣírò rẹ̀ ṣe dáadáa, ó sì sọ tẹ́lẹ̀ ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, gẹ́gẹ́ bí ọjọ́ tí agbára ọlá-ńlá Ottoman yóò dópin, gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ Islam ti ìyọnu kejì.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Ọba Josiah ṣàpẹẹrẹ ìjíǹde àti àtúnṣe ìkẹyìn, nítorí gbogbo wòlíì sọ̀rọ̀ ní tààrà síi nípa ọjọ́ ìkẹyìn ju ọjọ́ kankan tí ó ṣáájú lọ. Ọba Josiah ṣàpẹẹrẹ ìjíǹde àti àtúnṣe ìkẹyìn, a sì ti gbé àtúnṣe náà kalẹ̀ nínú Bíbélì nípa àsọtẹ́lẹ̀ kan. Ìwé Joẹli fi ìjíǹde àti àtúnṣe ìkẹyìn tí ó ṣẹlẹ̀ láàárín àwọn tí yóò jẹ́ ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin hàn. Ìjíǹde Josiah ní ìgbésẹ̀ méjì; ó bẹ̀rẹ̀, lẹ́yìn náà a tú àsọtẹ́lẹ̀ kan sílẹ̀ tí ó fi agbára kún iṣẹ́ náà. Àwọn ìgbésẹ̀ méjì náà ni òjò àkọ́kọ́ àti òjò ìkẹyìn, gẹ́gẹ́ bí a ti gbé e kalẹ̀ nínú ìwé Joẹli, tí a sì mú ṣẹ ní àwọn ìwé Ìṣe Àwọn Àpọ́sítélì, lẹ́yìn náà a tún mú un ṣẹ nínú ìtàn àwọn Millerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Láti inú àwọn ìṣọ̀tẹ̀ ìpilẹ̀ ti Áárónì, ọba Jeroboamu àti wòlíì láti Júdà sí ọba Josáyà, àti lẹ́yìn náà sí Josiah Litch, ó mọ ìlà ẹ̀rí kan nípa ìdánwò ìpilẹ̀. Ìdánwò ìpilẹ̀ ni ìdánwò àkọ́kọ́, èyí tí ìdánwò tẹ́ńpìlì ń tẹ̀ lé nígbà tí a bá gbe òkúta ìpárí kalẹ̀. Lẹ́yìn èyí ni ìdánwò kẹta, ìdánwò litmus, dé.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Láti ọ̀dọ̀ ọmọ màlúù wúrà, títí dé àwọn pẹpẹ Jeroboamu ní Bẹtẹli àti Dani, sí ọba Josiah, títí dé Josiah Litch, ń ṣàfihàn àtẹ̀lé àwọn ìgbésẹ̀ àsọtẹ́lẹ̀ kan tí ń darí lọ sí ìdánwò ìpìlẹ̀ ti 9/11. Nígbà tí àwọn ilé ńlá New York wó lulẹ̀ ní 9/11, àsọtẹ́lẹ̀ kan ti ìdààmú kẹta ṣe ìdánimọ̀ ìdánwò náà gẹ́gẹ́ bí ìpè kan fún ìpadà sí àwọn ọ̀nà ìpìlẹ̀ àtijọ́, nítorí pé afiwéra August 11, 1840 àti 9/11 lè farahàn sí ojú ẹnikẹ́ni nínú àwọn Adventist Ọjọ́ Keje ti Laodicea tí ó bá yàn láti rí i. Ìkópa Al Qaeda nínú 9/11 ni a sábà máa fi sínú ìbéèrè ní àwọn ọjọ́ wọ̀nyí ti àwọn ìmọ̀ ètò ìdìtẹ̀ tí, ní gbogbogbòò, jẹ́ òtítọ́, ṣùgbọ́n Al Qaeda túmọ̀ sí “ìpìlẹ̀,” wọ́n sì bẹ̀rẹ̀ gẹ́gẹ́ bí ètò kan ní ọdún kan ṣáájú àsìkò òpin ní 1989, ní tòótọ́ ní August 11, 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Bí a kò bá ṣàkíyèsí àwọn kíkún-kíkún wọ̀nyí nípa àpẹẹrẹ àsọtẹ́lẹ̀ ti àwọn ìpìlẹ̀, púpọ̀ ni a máa pàdánù. Ní 9/11 ni wọ́n fi àwọn ìpìlẹ̀ lélẹ̀ nínú ìgbésẹ̀ àkọ́kọ́. Ní ìgbésẹ̀ kejì, a parí tẹ́ńpìlì náà bí a ti gbé òkúta ìparí sí ipò rẹ̀. Ìgbésẹ̀ kẹta ni ilẹ̀kùn tí a ti pa ti òfin Ọjọ́ Àìkú. Láti 9/11 títí dé òfin Ọjọ́ Àìkú, ìránṣẹ́ náà ni a fi pàtàkì tọ́ sí àwọn Adventist Ọjọ́ Keje ti Laodicea, nítorí ìdájọ́ bẹ̀rẹ̀ ní ilé Ọlọ́run, ó sì parí fún ilé Ọlọ́run ní òfin Ọjọ́ Àìkú. Ní ibẹ̀ àti nígbà náà ni a kọjá Laodicean Seventh-day Adventism lọ; gẹ́gẹ́ bí a ti kọjá àwọn Pùrótẹ́sítáǹtì lọ nínú ìtàn àwọn Millerite, àti àwọn Júù nínú ìtàn Kristi, àti gẹ́gẹ́ bí a ti kọjá àwọn tí ó kú ní ọdún méjìdínlógójì nínú ìtàn Mose lọ.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Ègbé kẹta ti 9/11 ni a fi ègbé kejì ti August 11, 1840 ṣe àpẹẹrẹ, àti pé ní ìpele yẹn, kẹ̀kẹ́ àmì méjèèjì ni a ṣàfihàn nípasẹ̀ kẹ́tẹ́kẹ́tẹ́, àmì àkọ́kọ́ ti Íslámù nínú àsọtẹ́lẹ̀ Bíbélì. Òfin Ọjọ́ Àìkú ni àmì ẹranko náà, àti pé ẹranko náà ni a sábà máa ń ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí kìnnìún, báyìí ni ó ṣe ń ṣe àfọwọ́kọ Kìnnìún ẹ̀yà Júdà. Òfin Ọjọ́ Àìkú ni kìnnìún náà, wòlíì aláìgbọ́ràn láti Júdà sì kú láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún, a sì sin ín sínú ibojì kan náà pẹ̀lú wòlíì èké ti Bẹtẹli. Ó kú nínú àkókò àsọtẹ́lẹ̀ láti 9/11 títí dé òfin Ọjọ́ Àìkú, èyí tí í ṣe àkókò àsọtẹ́lẹ̀ láti kẹ́tẹ́kẹ́tẹ́ títí dé kìnnìún. Àkókò ìdánwò náà ni ibojì wòlíì èké ti Bẹtẹli, ẹni tí ó jẹ́ kí a sin wòlíì aláìgbọ́ràn láti Júdà sínú ibojì tirẹ̀ gan-an.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Ìjọba Jeroboamu, tí a ṣe àfihàn rẹ̀ gẹ́gẹ́ bí àròfọwọ́kọ ìjọba Juda, níbi tí Jerúsálẹ́mù àti tẹ́ńpìlì wà, dúró fún àwọn Pùròtẹ́sítáǹtì nínú ìtàn Míléráítì, tí kì í ṣe àwọn ènìyàn Ọlọ́run mọ́. Wọ́n pàdánù ìdámọ̀ májẹ̀mú wọn láàárín August 11, 1840 àti ilẹ̀kùn tí a ti pa ní October 22, 1844. Ìtàn náà báa mu pẹ̀lú 9/11 títí dé òfin Ọjọ́ Àìkú, àti nítorí èyí ni a fi sin wòlíì aláìgbọràn ti Juda sínú ibojì kan náà pẹ̀lú àwọn Pùròtẹ́sítáǹtì apẹ̀yìndà, tí wòlíì èké ti Bẹ́tẹ́lì dúró fún.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Ní ìwòye àpapọ̀, Ọba Josiah jẹ́ ọba rere, ṣùgbọ́n ó kú ní Megiddo, èyí tí ó jẹ́ ìlò tó hàn gbangba àti tó tààrà sí Armagedoni. Ó ṣìnà nípa kọ̀ láti gba ìkìlọ̀ Necho. Necho, ọba Ejibiti, àti nítorí náà ọba gúúsù, wà lójú ọ̀nà rẹ̀ láti lọ jagun sí Babiloni, ọba àríwá. Josiah ṣàpẹẹrẹ àwọn ará Júdà tí wọ́n kú ní Armagedoni, nítorí wọ́n kọ ìkìlọ̀ nípa ogun ọba gúúsù àti ọba àríwá nínú Dáníẹ́lì 11:40–45. Ìhìn iṣẹ́ náà di ìpìlẹ̀ ní 9/11.

The first test is the first angel’s call to return to the foundations.

Ìdánwò àkọ́kọ́ ni ìpè áńgẹ́lì àkọ́kọ́ láti padà sí àwọn ìpìlẹ̀.

The second test is the second angel’s call to separate and finish the temple.

Ìdánwò kejì ni ìpè áńgẹ́lì kejì láti ya ara ẹni sọ́tọ̀ kí a sì parí tẹ́ńpìlì náà.

The third test is the third angel’s litmus test of the seal or the mark.

Ìdánwò kẹta ni ìdánwò pàtó ti áńgẹ́lì kẹta nípa èdìdì tàbí ààmì náà.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Ìdánwò àkọ́kọ́ jẹ́ ìdánwò lórí àwọn ìpìlẹ̀, àti ní ọdún 2024, ní àfojúsùn ìdá ààbọ̀ àwọn tí wọ́n ní ìbáṣepọ̀ pẹ̀lú àwọn ìpàdé Sabbath lórí zoom kúrò nítorí àríyànjiyàn ẹ̀kọ́ ìgbàgbọ́ kan ṣoṣo tí a ṣojú lórí àtẹ 1843. Àríyànjiyàn náà jẹ́ nípa àmì tí ń fi ìran àwọn ènìyàn Ọlọ́run hàn ní àwọn ọjọ́ ìkẹ́yìn múlẹ̀. Àríyànjiyàn Millerite ní àwọn Protestanti tí wọ́n ń sọ pé Antiochus Epiphanes, tàbí Islam, ni agbára tí ń gbé ara rẹ̀ ga, tí ó sì ṣubú, láti fi ìran náà múlẹ̀ nínú ẹsẹ̀ kẹrìnlá Danieli mọ́kànlá.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Ní àkókò wọ̀nyẹn ni ọ̀pọ̀ ènìyàn yóò dìde sí ọba gúúsù; àwọn ọlọ́ṣà láàárín àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà ṣẹ; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Ṣé Ìsílámù tàbí Antiochus Epiphanes ni àwọn ọlọ́ṣà ènìyàn rẹ, tàbí Róòmù ni, gẹ́gẹ́ bí Miller ti dá wọn mọ̀. Miller ti lóye pé àwọn agbára apanirun ti ìbọ̀rìṣà àti ti ẹ̀sìn póòpù ni àwọn méjèèjì jẹ́ agbára náà tí ó gbé ara wọn ga, tí wọ́n ṣubú, àti tí wọ́n jẹ́ àwọn ọlọ́ṣà àwọn ènìyàn Ọlọ́run. A ti ṣàfihàn àríyànjiyàn náà lórí àtẹ náà tí “ọwọ́ Ọlọ́run ni ó darí, tí a kò sì gbọ́dọ̀ yí padà,” ó sì jẹ́ àfihàn kan ṣoṣo lórí èyíkéyìí nínú àwọn tábìlì Habakkuk tí ó dá iṣẹ̀lẹ̀ kan mọ̀ tí kò ní ìtọ́kasí tààrà nínú Ọ̀rọ̀ àsọtẹ́lẹ̀. Ìtọ́kasí tí ó wà lórí àtẹ náà ni láti fi àríyànjiyàn ìpìlẹ̀ yẹn hàn gẹ́gẹ́ bí àmì agbára ìyapa ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

Ní ọdún 2024, tó fi mọ́ àádọ́ta nínú ọgọ́rùn-ún àwọn ọmọ ẹgbẹ́ Zoom náà fi ibẹ̀ sílẹ̀ nítorí òye èké pé Orílẹ̀-Èdè Amẹ́ríkà ni ó fi ìran náà lélẹ̀, kì í ṣe Róòmù, gẹ́gẹ́ bí àwọn Millerite ti dáàbò bò ó ní ọ̀nà tó yẹ gan-an.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Ìwẹ̀nùmọ́ tí ó bẹ̀rẹ̀ ní ọdún 2023, bẹ̀rẹ̀ nígbà tí Kristi wọ inú yàrá náà pẹ̀lú afẹ́fẹ́rẹ́ rẹ̀, afẹ́fẹ́rẹ́ náà sì ni ọ̀rọ̀ òtítọ́ rẹ̀. Nígbà tí Ó wọ inú yàrá rẹ̀, ó ṣófo láìsí ènìyàn, nítorí náà Ó gbé ohùn kan dìde ní aginjù láti pèsè ọ̀nà Olúwa sílẹ̀. Ohùn náà ni láti pèsè ọ̀nà fún Òjíṣẹ́ Májẹ̀mú náà láti wá sí tẹ́ńpìlì rẹ̀ lójijì; tẹ́ńpìlì rẹ̀ ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Lẹ́yìn náà, ní ọdún 2024, ìdánwò àkọ́kọ́ wáyé, ìdánwò àwọn ìpìlẹ̀, ìdánwò ẹni tí ó ń fi ìran náà múlẹ̀—ìran náà tí ó fi ààmì dì èyí tí ó ṣẹ́kù. Ìran inú tí ó fi ààmì dì èyí tí ó ṣẹ́kù ni ìran Kristi nínú orí kẹwàá, ìran òde sì ni ìran tí a fi ìdásílẹ̀ múlẹ̀ láti ọwọ́ aṣodì-sí-Kristi, aṣodì-sí-Kristi náà sì ni Róòmù. Ìran inú ti Kristi àti ìran òde ti aṣodì-sí-Kristi. Ìfídi-lẹ̀ jẹ́ ìmúlélẹ̀ nínú òtítọ́, nípa ti ẹ̀mí àti nípa ti ọgbọ́n; ìran inú ti orí kẹwàá sì jẹ́ ti ẹ̀mí, ìran òde ti orí kọkànlá sì jẹ́ ti ọgbọ́n. Ìmọ̀ àti ìrírí tí ó bá a mu ti àwọn ìran méjèèjì ni ìlànà pàtàkì tí a béèrè fún ẹnikẹ́ni tí yóò jẹ́ ẹni tí a fi ààmì dì, gẹ́gẹ́ bí Dáníẹ́lì ti ṣojú nínú ẹsẹ̀ àkọ́kọ́ ti Dáníẹ́lì orí kẹwàá.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ní ọdún kẹta ti Kúrúsì ọba Pérísíà, a fi ọ̀rọ̀ kan hàn fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítísásárì; ọ̀rọ̀ náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn náà gùn: ó sì lóye ọ̀rọ̀ náà, ó sì ní ìmọ̀ nípa ìran náà. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Ìdánwò àkọ́kọ́ ti àwọn ìpìlẹ̀ náà jẹ́ lórí ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá, ó sì jẹ́ afiwéra pẹ̀lú ìdánwò ìpìlẹ̀ kan náà ti àwọn Millerites, àti pé ìdánwò náà nìkan ni àríyànjiyàn láti inú ìtàn àwọn Millerites tí a ṣojú rẹ̀ lórí tábìlì tí a pa á láṣẹ fún olùṣọ́ Hábákùkù láti kọ, kí ó sì mú un hàn gbangba. Ìdánwò ìpìlẹ̀ ti 2024 ni ìsàlẹ̀ angẹli àkọ́kọ́, gẹ́gẹ́ bí a ti ṣojú rẹ̀ ní August 11, 1840, 1888 àti 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Áńgẹ́lì yẹn sì ti sọ̀kalẹ̀ pẹ̀lú gẹ́gẹ́ bí Míkẹ́lì, nítorí Míkẹ́lì ni ẹni tí ó jí Mósè dìde, ẹni tí a jí dìde pẹ̀lú Élíjà ní ọjọ́ ìkẹyìn ọdún 2023. Àjíǹde náà ni Ìsíkíẹ́lì ṣàpẹẹrẹ gẹ́gẹ́ bí ohun tí a ṣe nípasẹ̀ àsọtẹ́lẹ̀ ti ẹ̀fúùfù mẹ́rin, èyí tí Sister White pè ní ẹṣin oníbínú tí a dáwọ́ dúró, èyí tí í ṣe Islam ti August 11, 1840 àti 9/11. Ìdánwò alpha ni ìdánwò ìpilẹ̀ ti ìran òde. Ìdánwò omega yóò jẹ́ ìran abẹ́nú ti òkúta ìparí.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Kí ló dé tí alpha àti omega kan yóò wà tí àdánwò kẹta yóò sì tẹ̀ lé e? Èyí gan-an ni ọ̀ràn tí mo ń tọ́ka sí. Ìran àdánwò òde alpha ti ọdún 2024 ni àkọ́kọ́ nínú àdánwò mẹ́ta. Àdánwò ìpilẹ̀ yẹn gbọ́dọ̀ jẹ́ kójá kí a lè kópa nínú àdánwò omega ìparí. Àwọn àdánwò méjèèjì wọ̀nyí ní ìwà àsọtẹ́lẹ̀ tí ó yàtọ̀ sí ti àdánwò kẹta. Àdánwò kẹta jẹ́ àdánwò litmus kan tí ó fihàn bóyá olùdíje náà ti kọjá àwọn ìgbésẹ̀ méjì tó ṣáájú ní tòótọ́.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Ìdánwò àkọ́kọ́ ni ìpìlẹ̀, ìdánwò kejì sì ni tẹ́ńpìlì tí a parí. A fi ìpìlẹ̀ tẹ́ńpìlì náà lélẹ̀ ní àkókò ìtàn àṣẹ àkọ́kọ́ láti jáde kúrò ní Bábílónì. Nínú ìtàn àṣẹ kejì ni a parí tẹ́ńpìlì náà. Àṣẹ kẹta yàtọ̀, nítorí pé nínú àṣẹ náà ni a tún mú ipò aláṣẹ orílẹ̀-èdè Júdà padà bọ̀ sípò, a sì fi ọláṣẹ fún wọn láti fẹ̀sùn kàn án àti láti dá ẹjọ́ àwọn ẹ̀ṣẹ̀ ìlú àti ẹ̀sìn. Ìdájọ́ ni a tún mú padà bọ̀ sípò ní àṣẹ kẹta. Ní ọdún 2024, ìdánwò alfa ìpìlẹ̀ náà yà àwọn tí ó wà nínú yàrá tó fẹ́rẹ̀ẹ́ ṣófo lójú-ọ̀nà àfọwọ́ ìdọ̀tí ọkùnrin náà sílẹ̀.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Ìdánwò omega ni ibìkan tí a ti parí tẹ́ńpìlì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní fífi òkúta ìparí sí ipò rẹ̀. Ìparí tẹ́ńpìlì ni ìjọ aláṣẹ́gun tí a fi ìdí rẹ̀ múlẹ̀ nígbà tí a bá yọ èpò kúrò. Ìparí tẹ́ńpìlì nínú àlá Miller ni nígbà tí a ju àwọn iyebíye náà padà sínú àpótí ńlá náà “láìsí ìrora tí ó hàn gbangba kankan láti ọ̀dọ̀ ọkùnrin náà tí ó ju wọ́n sínú rẹ̀.” Lẹ́yìn tí Miller ti dá ọkùnrin aláìmọ́tótó náà mọ̀ gẹ́gẹ́ bí ẹni tí ń ju àwọn iyebíye náà sínú àpótí ńlá náà, ó parí ẹ̀rí rẹ̀ pẹ̀lú ọ̀rọ̀ wọ̀nyí pé, “Mo kígbe nítorí ayọ̀ gidi, igbe náà sì jí mi lójú.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Ṣàkíyèsí pé igbe ńlá Miller tí ó jíni lójú ni a fi “ayọ̀” fún ní agbára. Ayọ̀ ni àmì àwọn tí ó wà nínú Joẹli tí wọ́n ní “wáìnì tuntun,” àti pé “ìtìjú” wà lórí àwọn olùmú wáìnì yòókù wọ̀nyí tí a ti gé kúrò nínú wáìnì tuntun náà. Igbe Òru Àárín tí ó jí Miller lójú ń tẹ̀lé lẹ́yìn tí ọkùnrin tí ń fẹ́lẹ̀ erùpẹ̀ ju àwọn iyebíye sínú àpótí ńlá náà. Àpótí ńlá náà kún fún àwọn iyebíye tí a ti yà kúrò nínú àjẹ́kù, tí a sì ti ju sínú àpótí náà, èyí tí ó jẹ́ tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélógójì ó lé ẹgbẹ̀rún mẹ́rìnlá, àti ìhìn iṣẹ́ ti Igbe Òru Àárín pẹ̀lú. Tẹ́ńpìlì náà ni a parí nínú àṣẹ kejì, tàbí áńgẹ́lì kejì, tàbí ìdánwò kejì àti omega. Nínú àlá Miller, a ṣojú ìdánwò omega nígbà tí a ṣí àwọn fèrèsé ọ̀run.

> And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

> Mo sì gbọ́ bí ohùn ọ̀pọ̀lọpọ̀ ènìyàn ńlá kan, àti bí ohùn omi púpọ̀, àti bí ohùn àrá alágbára, wọ́n ń wí pé, Halleluyah: nítorí Olúwa Ọlọ́run Olódùmarè ń jọba. Ẹ jẹ́ kí a yọ̀, kí a sì kún fún ayọ̀, kí a sì fi ọlá fún un: nítorí ìgbéyàwó Ọdọ́-Àgùntàn ti dé, aya rẹ̀ sì ti múra tán. A sì fi àǹfààní fún un pé kí a wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ dáradára, mímọ́ tí ó sì funfun: nítorí aṣọ ọ̀gbọ̀ dáradára náà ni òdodo àwọn ènìyàn mímọ́. Ó sì wí fún mi pé, Kọ̀wé, Ìbùkún ni fún àwọn tí a pè sí àjẹyó ìgbéyàwó Ọdọ́-Àgùntàn. Ó sì tún wí fún mi pé, Ìwọ̀nyí ni ọ̀rọ̀ otitọ Ọlọ́run. Ìfihàn 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

Ní ọjọ́ kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844, “àwọn ìbọ̀ wá Kristi mẹ́rin” ni a mú ṣẹ, àti pé ọ̀kọ̀ọ̀kan nínú àwọn ìbọ̀ wá mẹ́rin wọ̀nyí ni a ó tún mú ṣẹ ní ìpéye púpọ̀ sí i ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ó wá gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú, gẹ́gẹ́ bí ìmúṣẹ ìwẹ̀nùmọ́ àti ìmímọ́ àwọn ọmọ Léfì nínú Malaki orí kẹta. Ó wá láti gba ìjọba kan, gẹ́gẹ́ bí ìmúṣẹ Daniẹli 7:13. Ó wá láti wẹ tẹ́ńpìlì mímọ́ náà mọ́, gẹ́gẹ́ bí ìmúṣẹ Daniẹli 8:14, ó sì tún wá sí ìgbéyàwó náà. Ìgbéyàwó náà ń ṣẹlẹ̀ nígbà tí aya ìyàwó ti mú ara rẹ̀ tán.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

> “‘Nígbà tí èso bá ti yọ̀, lójúkan náà ni ó fi dòjé wọ̀ ọ́, nítorí ìkórè ti dé.’ Kristi ń fi ìfẹ́-ọkàn tó kún fún ìfẹ́kúfẹ̀ẹ́ dúró de ìfihàn ara Rẹ̀ nínú ìjọ Rẹ̀. Nígbà tí a bá ti mú ìwà Kristi hàn ní pípé nínú àwọn ènìyàn Rẹ̀, nígbà náà ni Yóò wá láti gba wọn gẹ́gẹ́ bí tiẹ̀.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Gẹ́gẹ́ bí ìmísí ti sọ, “a lè kìlọ̀ fún ayé nìkan” nípa “rí àwọn ọkùnrin àti obìnrin” tí wọ́n ní èdìdì Ọlọ́run ní àsìkò ìpẹ̀yà òfin Ọjọ́ Àìkú.

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

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú nípa ẹ̀ṣẹ̀, nípa òdodo àti nípa ìdájọ́. Ayé lè gba ìkìlọ̀ nìkan nípa rírí àwọn tí wọ́n gba òtítọ́ gbọ́ tí a sọ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ọ̀nà gíga, títayọ, ìlà ààlà tó yà àwọn tí wọ́n pa àwọn òfin Ọlọ́run mọ́ sọ́tọ̀ kúrò lọ́dọ̀ àwọn tí wọ́n ń tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ ti Ẹ̀mí ń fi ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run hàn gbangba, àti àwọn tí wọ́n ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn ní kedere ohun tí ààmì ẹranko náà jẹ́. Ìṣọ́ Ọjọ́ Àìkú ni. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, ṣì ń ka ọjọ́ yìí sí mímọ́, ń ru àkọlé ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó ronú láti yí àkókò àti òfin padà.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Nígbà tí ìyàwó bá ti mú ara rẹ̀ sílẹ̀ tán, ìkórè náà dé. Ìkórè náà bẹ̀rẹ̀ pẹ̀lú ìkójọ àkọ́so èso alikama tí a gbé sókè gẹ́gẹ́ bí ẹbọ ìfìgbérú àmì ìhámọ̀. Àkọ́kọ́ ni àkọ́so èso náà, tí í ṣe ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì nínú ìwé Ìfihàn, ni a kó jọ, lẹ́yìn náà ni agbo mìíràn, tí wọ́n jẹ́ ọ̀pọ̀ ènìyàn ńlá náà. Àmì ìhámọ̀ náà ni ọmọ-ogun alágbára rẹ̀, ọmọ-ogun alágbára rẹ̀ sì wọ aṣọ ọ̀gbọ̀ funfun dáradára. Nígbà ìgbéyàwó náà, tẹ́ńpìlì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì náà ti parí ṣáájú ìdájọ́ òfin Ọjọ́ Àìkú, tẹ́ńpìlì náà kì í sì í ṣe pósí ńlá Miller nìkan, ṣùgbọ́n ó jẹ́ ìjọ iṣẹ́gun tí ó ní gbogbo àwọn ẹ̀bùn, pẹ̀lú ẹ̀mí àsọtẹ́lẹ̀.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Mo sì ṣubú ní ẹsẹ̀ rẹ̀ láti jọ́sìn fún un. Ṣùgbọ́n ó wí fún mi pé, Wò ó, má ṣe bẹ́ẹ̀: ẹlẹ́gbẹ́-òjíṣẹ́ rẹ ni èmi, àti ti àwọn arákùnrin rẹ tí wọ́n ní ẹ̀rí Jésù: jọ́sìn fún Ọlọ́run: nítorí ẹ̀rí Jésù ni ẹ̀mí ìsọtẹ́lẹ̀. Ìfihàn 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] náà ni àwọn tí ó ní ẹ̀rí Jésù, a sì fi ẹ̀rí Jésù hàn “làínì lórí làínì” nínú Bíbélì àti nínú Ẹ̀mí Àsọtẹ́lẹ̀. Nígbà tí ìṣípò Laodíkéà ti ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] bá yí padà sí ìṣípò Filadẹ́lfíà ti ẹgbẹ̀rún mẹ́rìndínlógójì [144,000], gbogbo wọn yóò máa lo ọ̀nà “làínì lórí làínì” láti gbé ẹ̀rí wọn kalẹ̀. Ẹ̀rí náà jẹ́ àkópọ̀ ẹ̀jẹ̀ Ọlọ́run àti ẹ̀rí ènìyàn.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Wọ́n sì ṣẹ́gun rẹ̀ nípa ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn náà, àti nípa ọ̀rọ̀ ẹ̀rí wọn; wọn kò sì fẹ́ ẹ̀mí wọn títí dé ikú. Ìfihàn 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Ẹ̀rí ènìyàn tí a darapọ̀ mọ́ ẹ̀jẹ̀ Ìwà-Ọlọ́run ni ẹ̀rí Mose àti Ọ̀dọ́-Àgùntàn. Mose jẹ́ ènìyàn, alpha sí ẹ̀jẹ̀ ìwà-Ọlọ́run Ọ̀dọ́-Àgùntàn omega. A tún mú gbogbo àwọn ẹ̀bùn padà ní kété tí ìyàwó bá ti mú ara rẹ̀ tán, àti gẹ́gẹ́ bí ogun alágbára tí a fi aṣọ ọ̀gbọ̀ funfun wọ̀, ó gba ipò rẹ̀ gẹ́gẹ́ bí àmi àsíá ogun Olúwa tí ń tẹ̀ síwájú. Ìrìn ogun náà bẹ̀rẹ̀ nígbà tí a bá ti mú ìyàwó náà tán tí a sì fi aṣọ funfun wọ̀ ọ́, èyí sì ni ìgbà tí a ṣí àwọn fèrèsé ọ̀run sílẹ̀, gẹ́gẹ́ bí wọ́n ti rí nínú àlá Miller.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

> Mo sì rí ọ̀run ṣí, sì kíyèsí i, ẹṣin funfun kan; ẹni tí ó sì jókòó lórí rẹ̀ ni a ń pè ní Olóòtítọ́ àti Olóòótọ́, ó sì ń ṣe ìdájọ́, ó sì ń jagun nínú òdodo. Ojú rẹ̀ dàbí ọ̀wọ́ iná, lórí rẹ̀ sì ni adé púpọ̀; ó sì ní orúkọ kan tí a kọ, tí kò sí ẹni tí ó mọ̀ ọ́n bí kò ṣe òun tìkára rẹ̀. A sì fi aṣọ tí a fi sínú ẹ̀jẹ̀ wọ̀ ọ́: a sì ń pè orúkọ rẹ̀ ní Ọ̀rọ̀ Ọlọ́run. Àwọn ọmọ-ogun tí ń bẹ ní ọ̀run sì ń tọ̀ ọ́ lẹ́yìn lórí ẹṣin funfun, wọ́n fi aṣọ ọ̀gbọ̀ funfun tí ó mọ́ wọ̀. Idà mímú kan sì ń jáde láti ẹnu rẹ̀, kí ó lè fi í lu àwọn orílẹ̀-èdè: yóò sì fi ọ̀pá irin ṣe àkóso wọn: ó sì ń tẹ ibi ìfúnmi ọtí wáìnì ìbínú gbígbóná àti ìrunú Ọlọ́run Olódùmarè. Ó sì ní orúkọ kan tí a kọ sára aṣọ rẹ̀ àti lórí itan rẹ̀ pé, OBA ÀWỌN ỌBA, ATI OLUWA ÀWỌN OLUWA. Ìfihàn 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Nígbà tí ọkùnrin tí ó ní búrúsì erùpẹ̀ bá wọ inú yàrá òfìfo náà tí ó sì ṣí àwọn fèrèsé, ó kó àwọn iyebíye náà jọ, ó sì da wọ́n sínú àpótí omega ńlá náà. James White yóò dá àwọn iyebíye wọ̀nyí mọ̀ gẹ́gẹ́ bí àwọn ènìyàn Ọlọ́run, ṣùgbọ́n William Miller yóò sọ fún ọ pé àwọn àmì ní ìtumọ̀ ju ọ̀kan lọ, àti pé àwọn iyebíye náà kì í ṣe àwọn òtítọ́ ìpilẹ̀ tí a tú ká nìkan, ṣùgbọ́n pẹ̀lú àwọn iyebíye tí a tú ká tí wọ́n wà lórí adé tí a gbé sókè, tí ó ń ṣojú ìjọba ògo Kristi.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> OLÚWA Ọlọ́run wọn yóò sì gbà wọ́n là ní ọjọ́ náà gẹ́gẹ́ bí agbo ẹran àwọn ènìyàn rẹ̀; nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé sókè gẹ́gẹ́ bí ààmì lórí ilẹ̀ rẹ̀. Sekariah 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Omega àti ìdánwò kejì lẹ́yìn ìdánwò alpha ìpìlẹ̀ ti Róòmù tó fi ìran náà múlẹ̀, ni ìdánwò omega òkúta àkòrí. Òun ni ìparí ìdánwò tẹ́ńpìlì, èyí tí ó ṣáájú ìdánwò litmus kẹta ti ìdájọ́. Ìdánwò náà ń wẹ àwọn ẹ̀ka méjì àwọn olùjọsìn kúrò lọ́dọ̀ ara wọn, nípa yíyà àwọn ọlọ́gbọ́n àti àwọn òmùgọ̀ sọ́tọ̀ gẹ́gẹ́ bí òróró náà rí, èyí tí í ṣe ìhìn-iṣẹ́ náà, tàbí gẹ́gẹ́ bí Sister White ti sọ̀ ọ́ di mímọ̀ nínú àlàyé rẹ̀ nípa sínágọ́gù ní Kapernaum—“ọ̀rọ̀ òtítọ́.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kapernaumu ni ibi tí, nínú Johanu 6:66, Jésù pàdánù iye àwọn ọmọ-ẹ̀yìn tí ó pọ̀ jù lọ ní ìgbà kan náà, àwọn ọmọ-ẹ̀yìn wọ̀nyẹn kò sì tún padà wá láéláé. Gẹ́gẹ́ bí ìdánwò ọmọ-ẹ̀yìn tí ó tóbi jù lọ ní àkókò Kristi, Kapernaumu jẹ́ àmì ìṣàpẹẹrẹ ìdánwò omega ti ọmọ-ẹ̀yìn ní àkókò Kristi, èyí tí yóò sì, ní ìpadàrẹ̀, jẹ́ àpẹẹrẹ ìdánwò omega ti ọmọ-ẹ̀yìn nínú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ó bẹ̀rẹ̀ ní ọdún 2023. Ní Kapernaumu, Àkàrà Láti Ọ̀run ni a fi ṣojú ìdánwò náà, ó sì fi ìkùnà àwọn Júù hàn nínú àyíká àìlèmọ̀ọ́ wọn láti lóye àsọtẹ́lẹ̀, nítorí àìfẹ́ wọn láti gba pé, nígbà tí Jésù sọ̀rọ̀ nípa àwọn ohun àdánidá, ó yẹ kí a lóye wọn nínú ìmúlò ti ẹ̀mí.

We will continue these things in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

> “Ọ̀rọ̀ Kristi nínú sínágọ́gù nípa àkàrà ìyè ni ó di ibi yíyí pàtàkì nínú ìtàn Júdásì. Ó gbọ́ ọ̀rọ̀ náà pé, ‘Bí ẹ̀yin kò bá jẹ ẹran ara Ọmọ ènìyàn, tí ẹ̀yin kò sì bá mu ẹ̀jẹ̀ Rẹ̀, ẹ̀yin kò ní ìyè nínú ara yín.’ John 6:53. Ó rí i pé Kristi ń pèsè ire ti ẹ̀mí dípò ire ayé. Ó ka ara rẹ̀ sí ẹni tó ní ìran jíjìn, ó sì rò pé òun lè rí i pé Jésù kì yóò ní ọlá kankan, àti pé Òun kì yóò lè fi ipò gíga kankan fún àwọn ọmọ-ẹ̀yìn Rẹ̀. Ó pinnu láti má ṣe so ara rẹ̀ mọ́ Kristi tímọ́tímọ́ tó bẹ́ẹ̀ gẹ́gẹ́ bí kò ti ní lè yà kúrò. Yóò máa ṣọ́ra. Ó sì ṣọ́ra gan-an.”

> “From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

> “Láti ìgbà náà lọ, ó bẹ̀rẹ̀ sí í sọ àwọn iyèméjì jáde tí ó dá àwọn ọmọ-ẹ̀yìn lójú rú. …” The Desire of Ages, 719.

## First Test

Ìdánwò Àkọ́kọ́

> “The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

> “Ìwò tí Jésù fi wo Júdásì onímọ̀tara-ẹni-nìkan náà dá a lójú pé Olúwa ti ṣàwárí àgàbàgebè rẹ̀, tí ó sì ti ka ìwà ìsàlẹ̀ àti ẹ̀yà àbùkù rẹ̀. Èyí jẹ́ ìbáwí tó taara jùlọ tí Júdásì ti gba rí tẹ́lẹ̀. Ó bínú nítorí rẹ̀, bẹ́ẹ̀ ni a sì ṣí ilẹ̀kùn kan sílẹ̀ nípasẹ̀ èyí tí Sátánì fi wọlé láti ṣàkóso àwọn ìrònú rẹ̀. Dípò kí ó ronúpìwàdà, ó gbèrò ètùtù. Nígbà tí ìmọ̀ ẹ̀ṣẹ̀ rẹ̀ ta á lọ́kàn, tí a sì mú un bínú títí dé aṣiwèrè nítorí pé ẹ̀bi rẹ̀ ti di mímọ̀, ó dìde kúrò lórí tábìlì, ó sì lọ sí ààfin àlùfáà àgbà, níbi tí ó ti bá ìgbìmọ̀ náà péjọ. Ẹ̀mí Sátánì ti wọ inú rẹ̀, ó sì hùwà bí ẹni tí ó ti pàdánù ìmọ̀lára ọgbọ́n. Ẹ̀san tí wọ́n ṣe ìlérí fún un nítorí fífi Olúwa rẹ̀ hàn ni ọgbọ̀n ẹyọ fàdákà; àti fún owó tí ó kere jù iye àpótí òróró olóòórùn náà lọ ni ó fi ta Olùgbàlà.”

> “In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

> “Nínú ẹ̀mí àti nínú ìṣe, ọ̀pọ̀ ènìyàn jọ Júdásì. Níwọ̀n bí a bá dakẹ́ ní ti àbàwọ́n-àrùn tí ó wà nínú ìwà wọn, a kì í rí ọ̀tá gbangba kankan; ṣùgbọ́n nígbà tí a bá bá wọn wí, ìkorò kún ọkàn wọn.” Youth Instructor, July 12, 1900.

## The Second Test

Ìdánwò Kejì

> “Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

> “Ṣáájú Ìrékọjá, Júdásì ti pàdé lẹ́ẹ̀kejì pẹ̀lú àwọn àlùfáà àti àwọn akọ̀wé, ó sì ti fi àdéhùn náà múlẹ̀ láti fi Jésù lé wọn lọ́wọ́.... Ní báyìí Júdásì bínú sí ìṣe Kristi nínú fífọ ẹsẹ̀ àwọn ọmọ-ẹ̀yìn Rẹ̀. Ó ronú pé bí Jésù bá lè rẹ ara Rẹ̀ sílẹ̀ tó bẹ́ẹ̀, kò lè jẹ́ ọba Ísírẹ́lì. Gbogbo ìrètí ọlá ayé nínú ìjọba ayé kan ti bàjẹ́. Júdásì ní ìtẹ́lọ́rùn pé kò sí èrè kankan láti rí nípa títẹ̀lé Kristi. Lẹ́yìn tí ó ti rí I, gẹ́gẹ́ bí ó ti rò, tí ó rẹ ara Rẹ̀ sílẹ̀, a fi ète rẹ̀ múlẹ̀ láti sẹ́ Ẹ, àti láti jẹ́wọ́ pé a ti tàn án jẹ. Ẹ̀mí èṣù kan ti gba àkóso rẹ̀, ó sì pinnu láti parí iṣẹ́ tí ó ti gba láti ṣe nípa fífi Olúwa rẹ̀ hàn.” The Desire of Ages, 645.

## The Final Decision

Ìpinnu Ikẹyìn

> “In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

> “Nínú ìyàlẹ́nu àti ìdàrúdàpọ̀ nítorí fífi ète rẹ̀ hàn, Júdásì dìde ní kíákíá láti jáde kúrò nínú yàrá náà. ‘Nígbà náà ni Jésù wí fún un pé, Ohun tí ìwọ ń ṣe, ṣe é ní kíákíá.... Nígbà náà, lẹ́yìn tí ó ti gba àkùkọ búrẹ́dì náà, ó jáde lọ lójúkan; òru sì ti ṣú.’ Òru ni ó jẹ́ fún ọ̀dàlẹ̀ náà bí ó ti yípadà kúrò lọ́dọ̀ Kristi sínú òkùnkùn òde.”

> “Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

> “Títí di ìgbésẹ̀ yìí fi wáyé, Júdásì kò tíì kọjá agbára ìrònúpìwàdà. Ṣùgbọ́n nígbà tí ó kúrò níwájú Olúwa rẹ̀ àti àwọn ọmọ-ẹ̀yìn ẹlẹgbẹ́ rẹ̀, ìpinnu ìkẹyìn ti ṣe tán. Ó ti kọjá ààlà ìpín náà.

> “Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

> “Ìfaradà Jesu tó ti pẹ́ ní fífi sùúrù bá ẹ̀mí tí a dánwò yìí lò jẹ́ ohun ìyanu. Kò sí ohun kankan tí a lè ṣe láti gbà Júdásì là tí a kò ṣe. Lẹ́yìn tí ó ti bá a ṣe májẹ̀mú lẹ́ẹ̀mejì láti fi Olúwa rẹ̀ hàn, Jesu ṣì fún un ní àǹfààní fún ìrònúpìwàdà. Nípa kíkà ète ìkọ̀kọ̀ inú ọkàn afipàní náà, Kristi fi ẹ̀rí ìkẹyìn tí ó dájú fún Júdásì nípa ìjẹ́ Ọlọ́run rẹ̀ hàn. Èyí ni ìpé ìkẹyìn sí ìrònúpìwàdà fún ọmọ-ẹ̀yìn èké náà. Kò sí ẹ̀bẹ̀ kankan tí ọkàn Kristi, tí í ṣe ti Ọlọ́run àti ti ènìyàn, lè ṣe tí a dá sílẹ̀. Àwọn ìgbì àánú, tí ìgbéraga aláìgbọ́ràn ti ta padà, padà wá pẹ̀lú ìṣàn omi tí ó lágbára jù lọ ti ìfẹ́ tí ń ṣẹ́gun. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé ìṣípayá ẹ̀bi rẹ̀ mú un yà á lẹ́nu, tí ó sì dá a láàmú, Júdásì túbọ̀ di aláìlẹ́yìn nínú ìpinnu rẹ̀. Láti inú oúnjẹ alámì sacramenti náà ni ó ti jáde lọ láti parí iṣẹ́ ìfihàn náà.”

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

> “Nígbà tí Kristi ń kéde ègbé sí orí Júdásì, Ó tún ní ète àánú kan sí àwọn ọmọ-ẹ̀yìn Rẹ̀. Nípa bẹ́ẹ̀ Ó fi ẹ̀rí tí ó ga jùlọ fún wọn hàn nípa jíjẹ́ Mèsáyà. Ó ní pé, ‘Èmi ń sọ fún yín kí ó tó ṣẹlẹ̀, kí, nígbà tí ó bá ṣẹlẹ̀, ẹ lè gbàgbọ́ pé ÈMI NI.’ Bí Jésù bá ti dákẹ́, ní ìrí bí ẹni pé Kò mọ ohun tí yóò dé bá A, àwọn ọmọ-ẹ̀yìn náà ì bá rò pé Olùkọ́ wọn kò ní ìmọ̀ tẹ́lẹ̀ ti ọ̀run, àti pé a ti mú Un lójijì, a sì ti fi Un lé ọwọ́ ogunlọ́gọ̀ apànìyàn náà. Ọdún kan ṣáájú èyí, Jésù ti sọ fún àwọn ọmọ-ẹ̀yìn náà pé Òun ti yan méjìlá, àti pé ọ̀kan nínú wọn jẹ́ èṣù. Ní báyìí, ọ̀rọ̀ Rẹ̀ sí Júdásì, tí ń fi hàn pé a mọ ìwà ìtanràn rẹ̀ ní kíkún fún Olúwa rẹ̀, yóò mú ìgbàgbọ́ àwọn olùtẹ̀lé Kristi tòótọ́ lágbára ní àkókò ìtẹ́nilójú Rẹ̀. Nígbà náà sì tí Júdásì bá ti dé òpin ẹlẹ́rùjẹ̀jẹ̀ rẹ̀, wọn yóò rántí ègbé tí Jésù ti kéde sí orí olùtan náà.” The Desire of Ages, 653–655.

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